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VOL.  IX 


THE 
OCEAN  OF  STORY 


t   OC\VlT>V\ 


THE 


OCEAN  OF  STORY 


BEING 


G.  H.  TAWNEY'S  TRANSLATION 


OP 


SOMADEVA'S  KATHA  SARIT  SAGARA 


\«* 


(OR  OCEAN   OP  STREAMS  OF  STORY) 


NOW    EDITED    WITH    INTRODUCTION,    FRESH 

EXPLANATORY  NOTES  AND  TERMINAL  ESSAY 

BY 

N.   M.   PENZER,   M.A.,    F.R.G.S.,    F.G.S. 

MEMBER   OF   THE   FOLK-LORE  SOCIETY  ;   FELLOW   OF  THE 

ROYAL   ANTHROPOLOGICAL  INSTITUTE;   MEMBER 

OF  THE  ROYAL  ASIATIC  SOCIETY,   ETC. 

AUTHOR  OF 

"AN  ANNOTATED   BIBLIOGRAPHY  OF  SIR   RICHARD  FRANCIS 

BURTON,"   ETC. 


IN  TEN  VOLUMES 


VOL.  IX 


WITH  A  FOREWORD  BY 

Sir    ATUL    CHATTERJEE 

HIGH  COMMISSIONER  FOR  INDIA 


S*t 


LONDON:      PRIVATELY     PRINTED      FOR      SUBSCRIBERS     ONLY 
BY  CHAS.  J.  SAWYER  LTD.,   GRAFTON  HOUSE,   W.l.     MCMXXVlll 


Made  and  Printed  in  Great  Britain 


FOREWORD 

WHEN  Mr  Penzer  honoured  me  with  an  invitation 
to  write  a  Foreword  to  the  ninth  volume  of  this 
admirable  work,  I  felt  that  it  would  be  foolish  pre- 
sumption on  my  part  to  attempt  to  add  to  the  learned  and 
fascinating  studies  on  different  aspects  of  the  Ocean  of  Story 
that  have  been  contributed  to  the  previous  volumes  by 
scholars  of  eminence  and  authority.  But  it  may  not  perhaps 
be  unwelcome  to  the  Western  or  Eastern  reader  of  the  Ocean 
to  consider  for  a  while  the  influence  which  must  have  been 
exercised  by  this  unique  and  marvellous  collection  of  stories 
on  the  culture  and  ideas  of  the  people  for  whom  they  were 
primarily  strung  together.  It  may  also  be  worth  while  to 
examine  the  evidence  afforded  by  it  of  life  and  society  in 
India  at  a  most  interesting  and  elusive  period  of  its  history, 
a  century  before  the  establishment  of  a  Muslim  Kingdom  at 
Delhi. 


It  is  a  well-known,  but  none  the  less  remarkable,  fact  that 
for  the  Hindu  there  is  no  code  or  compendium  either  for 
religious  dogma  or  for  moral  conduct.  There  is  nothing  of 
final  authority  to  guide  him  like  the  Ten  Commandments, 
the  Gospels  or  the  Qur'dn.  The  Vedas  contain  little  in  the 
way  of  definite  and  concrete  rules  of  belief  and  conduct,  and, 
at  the  best,  the  teaching  of  the  Vedas  could  have  been  familiar 
only  to  a  microscopic  minority  of  the  population  of  India. 
The  term  "  Sastras "  is  a  generic  expression  which  may  be 
said  to  embrace  the  entire  non-secular  literature  of  Sanskrit ; 
individual  works  included  in  the  term  Sastras  have  possessed 
authority  only  at  different  times,  in  different  parts  of  India 
and  among  different  sections  of  the  population.  We  must 
also  remember  that  until  recently  only  an  insignificant  pro- 
portion of  the  people  were  able  to  read  or  write  even  the 
spoken  vernaculars,  and  that  in  the  climate  of  the  country 


vi  THE  OCEAN  OF  STORY 

the  preservation  of  manuscripts  is  an  arduous  task.     In  these 
peculiar  circumstances,  the  ethical  and  spiritual  culture  of 
the  masses  could  be  maintained  only  by  the  spoken  word,  and 
what  better  vehicle  was  there  for  the  necessary  teaching  than 
tales  embodying  in  a  concrete  form  both  religious  principles 
and  rules  of  conduct  ?  The  adoption  of  the  story  as  a  medium 
of  religious  and  moral  instruction  had  the  further  advantage 
that  the  characters  and  incidents  could  be  varied  according 
to  the  rank  or  culture  of  the  audience  which  represented 
people  in  all  stages  of  civilisation,  from  the  aboriginal  tribes 
to  the  courtly  and  warlike  Kshatriya  and  the  priestly  Brah- 
man of  pure  descent.     These  "  stories  with  a  moral  "  were 
woven  into  the  history  of  mythical  and  epic  gods  and  heroes, 
and  thus  obtained  wide  currency.     They  could  not  in  any 
sense  be  described  as  the  composition  or  the  property  of 
any  one  author  or  writer.     They  were  altered  or  adapted  to 
suit  the  reciter  or  the  listeners  and  the  particular  occasion. 
Infinite  variations  of  a  story  would  therefore  be  current  simul- 
taneously, but  the  framework  and  the  moral  would  remain 
much  the  same  in  all  versions.     Even  thirty  years  ago  the 
Kaihak  (literally  "  story-teller  ")  was  a  familiar  figure  in  the 
villages  of  northern  and  eastern  India.     His  services  would 
be  requisitioned  for  one  evening,  or  for  a  fortnight,  or  even 
for  a  whole  season,  either  through  the  piety  and  generosity 
of  a  wealthy  patron  (often  a  lady),  or  by  subscriptions  raised 
among  the  residents  of  a  village  or  circle  of  hamlets.     A 
popular  Kaihak? s  clientele  extended  to  all  districts  where  the 
same  language  was  spoken.     He  was  commissioned  to  relate 
sometimes  the  whole  of  the  Rdmdyana  or  the  Mahdbhdrata 
or  a  Purdna,  or  sometimes  only  a  striking  episode  appropriate 
to  the  season  or  the  occasion.     In  reciting  the  history  of  the 
hero,  the  Kaihak  never  hesitated  to  bring  in  extraneous  or 
subsidiary  stories  by  way  of  illustration  or  for  purposes  of 
diversion.  For,  though  his  main  object  was  to  instruct,  he  could 
not  hope  to  do  so  without  amusing  or  interesting  his  audience. 
The  speaker  sat  on  a  slightly  raised  platform,  while  the  audi- 
ence, composed  of  men,  women  and  children,  of  all  castes 
and  conditions,  circled  round  him,  in  an  open  thatched  hall, 
or  under  an  awning,  or  in  the  dry  season  under  a  spreading 


FOREWORD  vii 

banyan-tree.  This  mixed  audience  was  no  doubt  responsible 
for  the  fact  that,  although  the  stories  were  treated  in  the 
frank  natural  manner  of  the  East,  there  was  seldom  any 
indecency  or  obscenity  in  them. 

The  printing-press  and  the  spread  of  primary  education 
are  affecting  the  demand  for  the  services  of  the  Kathak,  but 
we  can  well  imagine  how  extensive  his  influence  was  in 
mediaeval  India.  It  will  also  be  recognised  that  the  art  of 
the  Kathak  must  have  been  largely  responsible  for  the  main- 
tenance of  a  literary  standard  in  the  vernacular,  and  for  the 
gradual  development  of  a  vigorous  literature  in  languages 
such  as  Hindi,  Bengali  and  Guzerati.  In  the  earlier  centuries 
of  the  Christian  era  the  epics  and  the  stories  were  mostly 
enshrined  in  Sanskrit,  but  the  Kathak  had  to  relate  them  to 
his  audience  in  the  spoken  language.  It  is  not  difficult 
therefore  to  realise  that  powerful  influences  were  at  work  for 
the  preservation,  in  a  written  form  of  the  vernacular,  of  works 
which  were  previously  accessible  in  a  language  understood 
only  by  a  very  small  minority  of  the  people.  Perhaps  some 
explanation  may  be  found  in  these  circumstances  of  the 
tradition  embodied  in  Somadeva's  recension  of  the  Kathd- 
sarit-sagara  that  Gunadhya  had  originally  written  out  his 
collection  of  the  stories  in  the  PaisachI  dialect. 

It  is  safe  to  assume  that  during  the  centuries  after 
Somadeva,  the  stories  embodied  in  the  Ocean,  including  the 
Panchatantra  and  Vetala  tales,  became  familiar  to  practically 
all  sections  of  the  Hindu  population  of  India,  and  exerted  a 
potent  influence  on  their  ideas  and  culture.  Mr  Penzer  has 
shown  in  his  Terminal  Essay — pp.  118  and  119 — how  in  the 
earlier  collections  of  the  stories  the  characters  belonged  to  a 
non-aristocratic  sphere  of  society,  such  as  merchants,  artisans 
and  cultivators,  and  the  presiding  deity  was  Kuvera,  the  God 
of  Wealth.  Somadeva  and  his  coadjutors  thought  it  desirable 
to  replace  Kuvera  by  Siva  (the  chief  deity  worshipped  in 
Kashmir  in  their  time),  and  they  also  attempted  to  invest 
the  chief  characters  with  a  social  eminence  which  did  not 
belong  to  them  in  the  original  recensions.  But  the  new 
editors  did  not  succeed  in  altering  the  general  tone  and 
atmosphere  of  the  tales,  and  we  have  therefore  available 


( 


viii  THE  OCEAN  OF  STORY 

in  Somadeva's  Ocean,  so  skilfully  and  faithfully  translated  by 
Tawney,  a  living  picture  of  life  of  the  common  people  in  India 
in  the  tenth  and  eleventh  centuries  of  the  Christian  era. 

It  is  not  my  purpose  to  dwell  at  length  on  the  moral  and 
religious  beliefs  of  the  people  as  illustrated  in  these  tales,  for 
this  work  has  already  been  accomplished  in  the  excellent  notes 
and  appendices  with  which  Mr  Penzer  has  enriched  these 
volumes.  It  is  evident,  as  might  have  been  anticipated  by 
students  of  this  period  of  Indian  history,  that  the  prevailing 
beliefs  were  a  curious  medley  of  the  purer  forms  of  Hindu 
mythology,  of  the  later  and  sometimes  debased  Buddhistic 
doctrines  and  of  tantric  practices  of  comparatively  recent 
development.  The  conflict  between  the  Hindu  and  the 
Buddhist  ideals  of  life  is  very  clearly  brought  out  in  the  tale 
of  the  Buddhist  merchant  Vitastadatta  of  Taxila  and  his 
Hindu  son  Ratnadatta  (III,  2-5).  We  see  incidentally  how 
Buddhism  had  been  the  more  popular  religion  with  "  low- 
caste  men,"  and  it  is  pleasant  to  note  the  spirit  of  toleration 
underlying  the  declaration  of  the  philosophic  Buddhist — 
"  Religion  is  not  confined  to  one  form."  While  in  the  course 
of  the  work  we  are  treated  to  learned  and  highly  technical 
discussions  on  the  doctrine  of  "  Maya,"  we  have  also  many 
allusions  to  the  more  common  practice  of  the  worship  of 
Durga.  The  very  frequent  references  to  the  famous  temple 
of  Durga  in  the  town  of  Bindhachal  (Vindhyachala,  or 
literally  Vindhya  mountain),  close  to  Mirzapur,  are  probably 
accounted  for  by  the  proximity  of  the  regions  peopled  by 
forest  tribes  such  as  Bhillas,  Savaras,  or  Pulindas,  who  are 
described  in  many  parts  of  the  Ocean.  These  references  also 
indicate  that  one  of  the  main  routes  between  the  Gangetic 
Valley  and  the  Deccan  must  have  been  in  those  days,  as  it 
is  now,  from  Mirzapur  by  a  ford  over  the  Narmada  above 
Jabalpur,  and  through  the  forest  districts,  to  Pratishthana  on 
the  Godavari.  It  is  interesting  to  find  that  the  temple  of  the 
Mahakala  Siva  at  Ujjayini  described  in  Kalidasa's  MeghadiUa 
was  equally  famous  in  the  days  of  Somadeva,  and,  like  the 
Durga  temple  at  Bindhachal,  still  attracts  votaries  from  all 
parts  of  the  country.  Belief  in  magic  ceremonial  is  illustrated 
in  many  of  the  stories  ;    in  the   tale  of  Kamalakara   and 


FOREWORD  ix 

Hamsavali  we  have  gruesome  details  of  the  rites  connected 
with  human  sacrifice  (VI,  52).  The  synthesis  of  the  philo- 
sophic tenets  of  Hinduism  and  Buddhism  and  the  animistic 
rites  and  practices  of  the  forest  tribes,  had  produced  a  mixture 
which  was  not  calculated  to  impart  either  social  or  political 
stability  to  Hindu  India  in  the  coming  struggle  with  Islam. 
A  careful  reader  of  the  Ocean  of  Story  cannot  fail  to  be  struck 
by  the  spirit  of  gentle  satire  which  underlies  most  of  the 
stories,  but  unfortunately  the  criticism  was  not  sufficiently 
trenchant  for  the  purposes  of  reform  and  purification.  ^ 

Similar  observations  apply  to  the  picture  of  the  political 
organisation  of  India  in  the  tenth  and  eleventh  centuries  that 
is  presented  by  these  tales.  Somadeva  and  his  associates 
delineate  for  us  a  country  divided  into  a  large  number  of 
small  states  each  ruled  by  a  personal  monarch,  with  dynastic 
ambitions  and  a  desire  for  territorial  aggrandisement.  The 
King  is  usually  guided  by  an  intelligent  and  devoted  minister, 
often  a  Brahman.  We  have  also  a  reference  to  a  system 
where  the  Crown  Prince  had  a  court  composed  of  young  men 
in  training  for  the  posts  of  ministers.  But  there  is  little 
evidence  of  any  complex  political  or  administrative  organisa- 
tion at  the  centres  of  government.  We  are  led  to  presume 
that  the  system  of  regional  administration  by  means  of  a 
trained  bureaucracy,  which  had  been  inaugurated  by  rulers 
such  as  Asoka,  continued  to  survive  and  function,  and  was 
a  familiar  feature  which  the  editors  of  the  stories  did  not 
consider  it  worthy  to  stress.  It  is  difficult  on  any  other 
hypothesis  to  account  for  the  easy  revival  of  the  ancient 
bureaucracy  by  early  Muslim  rulers  like  Alauddin.  There  is 
no  trace  in  the  stories  of  the  Ocean  of  any  "  state  "  or  civic 
patriotism  among  the  masses  of  the  population.  On  the  other 
hand  there  is  much  dynastic  intrigue  in  the  ruling  families  ; 
territorial  expansion  was  frequently  sought  by  means  of 
matrimonial  alliances,  which  naturally  led  to  counter -alliances. 
The  picture  thus  sketched  furnishes  abundant  explanation 
for  the  jealousies  and  weaknesses  which  characterised  the 
defence  of  these  kingdoms  when  the  Muslim  invaders  arrived 
in  the  twelfth  and  succeeding  centuries.  A  point  to  be  noted 
in  passing  is  that  although  we  have  many  references  to 


\ 


x  THE  OCEAN  OF  STORY 

kingdoms  so  far  apart  as  Ujjayini,  Pataliputra  and  Kashmir, 
and  although  there  is  mention  of  Takshasila  in  the  north, 
Lata  (Guzerat)  on  the  west,  Chola  and  Kalinga  in  the  south, 
and  Kamarupa  in  the  east,  there  is  no  allusion  to  any 
state  in  modern  Rajputana.  Not  the  least  interesting  pas- 
sages in  the  stories  are  concerned  with  the  "  non -Aryan  " 
kingdoms  in  the  Vindhya  country,  peopled  by  the  older  tribes 
such  as  Bhillas,  Savaras  and  Pulindas,  and  the  efforts  made 
by  the  Aryan  chiefs  to  secure  their  friendship  and  support. 
In  these  fragmentary  references  to  the  political  organisation 
of  the  country  the  frequent  demoralisation  of  the  rulers  is 
also  vividly  described.  (Compare  the  story  of  King  Bhima- 
bhata  in  VI,  162.)  No  doubt  there  were  popular  risings  in 
consequence  and  the  replacement  of  one  ruler  by  another. 
But  we  cannot  expect  many  stories  describing  such  incidents 
in  a  collection  specifically  dedicated  to  a  royal  personage. 

The  social  fabric  of  India  in  the  tenth  and  eleventh  cen- 
turies was  composed  of  the  four  chief  castes,  but  it  is  remark- 
able that  even  at  that  comparatively  late  epoch,  although 
we  have  mention  of  many  different  vocations  and  professions, 
there  is  no  allusion  to  any  subcastes  within  the  limits  of 
which  intermarriage  was  restricted.  Indeed,  leaving  out  the 
rather  doubtful  cases  of  gdndharva  marriage  in  the  stories  of 
the  Ocean,  we  find  frequent  instances,  without  provoking  any 
comment  or  criticism  from  the  authors,  of  marriages  with 
women  of  an  inferior  caste.  In  the  story  of  the  Golden  City 
(II,  171),  the  king,  who  is  presumably  a  Kshatriya,  is  willing 
to  marry  the  Princess  Kanakarekha,  to  a  Brahman  or  a 
Kshatriya,  and  the  first  aspirant  to  her  hand  is  a  Brahman. 
In  a  later  story,  Asokadatta,  the  son  of  "  a  great  Brahman," 
marries  the  daughter  of  a  Kshatriya  king  (II,  204).  Other 
instances  will  be  found  in  III,  134,  IV,  140,  and  VI,  73. 
In  the  story  of  Anangarati  (IV,  144),  four  suitors  belonging 
respectively  to  the  four  castes  seek  the  hand  of  the  princess, 
and,  in  spite  of  a  decided  preference  for  the  Kshatriya 
and  the  Brahman  on  account  of  their  caste,  the  Vaisya  and 
the  Siidra  were  not  summarily  ruled  out.  On  the  other 
hand,  there  is  no  instance  in  the  Ocean  of  a  man  actually 
marrying  a  woman  of  a  superior  caste.     In  modern  times 


FOREWORD  x 

efforts  are  being  made  to  break  down  provincial  or  regional 
caste-barriers,  and  until  recently  instances  were  very  rare  of 
intermarriage  between  people  of  different  provinces.  In  the 
Ocean,  however,  there  is  no  indication  of  any  such  barriers, 
and  no  surprise  is  caused  when  we  hear  of  a  Pataliputra  man 
bringing  a  wife  from  Paundravardhana. 

It  is  also  noteworthy  that  caste  did  not  determine  the 
occupation  or  profession  of  a  man.  We  come  across  Brah- 
mans  employed  in  the  secular  departments  of  the  State  ;  a 
Brahman  youth  becomes  a  professional  wrestler  (II,  200), 
and  another  becomes  a  bandit  (VI,  166),  apparently  without 
losing  caste.  In  the  story  of  Viravara,  we  have  a  Brahman 
becoming  a  soldier  of  fortune  (VI,  173).  In  the  story  of 
Phalabhuti,  the  Brahman  Somadatta  adopts  the  occupation 
of  a  husbandman  (II,  95). 

A  subject  of  speculation  among  students  of  Indian  social 
history  is  the  extent  to  which  the  custom  of  the  seclusion  of 
women  existed  in  the  pre-Muslim  period.  There  can  be  little 
question  that  at  all  periods  of  Indian  history  the  women  of 
the  richer  classes  led  a  more  sheltered  life  than  is  the  case 
with  the  modern  Western  woman.  In  the  Purdnas,  as  well 
as  in  the  secular  literature,  there  are  frequent  references  to 
the  "  antahpura,"  or  the  inner  apartments  of  a  palace,  or  a 
rich  man's  dwelling-house,  which  are  usually  occupied  by 
the  womenfolk  of  the  family.  The  stories  in  the  Ocean,  how- 
ever, prove  that  in  no  part  of  the  country  in  the  eleventh 
century  was  there  anything  corresponding  to  the  "  parda  " 
system  of  northern  India  in  recent  days.  We  have  in  the 
story  of  Arthalobha  (III,  286)  an  indication  of  the  fact  that 
it  was  not  unusual  for  a  woman  to  participate  in  mercantile 
business  of  some  importance.  At  the  same  time  it  would 
appear  that  a  polygamous  chief  or  ruler  occasionally  en- 
deavoured to  introduce  stricter  seclusion  for  his  wives.  We 
have  a  reference  to  such  attempts  in  the  incident  described 
at  III,  169.  Ratnaprabha,  after  successfully  insisting  that 
her  apartments  "  must  not  be  closed  against  the  entrance  of 
her  husband's  friends,"  made  the  following  remarks,  which 
are  as  true  to-day  as  they  were  in  the  eleventh  century  :  "  I 
consider  that  the  strict  seclusion  of  women  is  a  mere  social 


xii  THE  OCEAN  OF  STORY 

custom,  or  rather  folly  produced  by  jealousy.  It  is  of  no 
use  whatever.  Women  of  good  family  are  guarded  by  their 
own  virtue  as  their  only  chamberlain.  But  even  God  Himself 
can  scarcely  guard  the  unchaste.  Who  can  restrain  a  furious 
river  and  a  passionate  woman  ?  " 

Polygamy  was  legally  permissible  to  all  Hindus  in  Soma- 
deva's  time  as  it  is  now,  but  in  spite  of  the  fact  that  the  hero 
of  the  Ocean  frequently  indulges  in  the  pastime  of  taking  to 
himself  a  new  wife,  the  practice  of  polygamy  appears  to  have 
been  confined  in  the  main  to  chiefs  and  ruling  princes.  In 
the  tale  of  Gunasarman  (IV,  99),  we  have  the  very  pertinent 
economic  explanation  of  monogamy  among  the  common 
people  in  spite  of  the  legal  sanction  for  polygamy.  The  wise 
Brahman  Agnidatta  says  :  "  Wives  generally  have  many  rivals 
when  the  husband  is  fortunate  ;  a  poor  man  would  find  it 
difficult  to  support  one,  much  more  to  support  many."  In 
the  story  of  Akshakshapanaka  we  have  an  instance  of  a  man 
belonging  to  the  middle  classes  who  was  persuaded  by  his 
relations  to  take  a  second  wife  after  his  first  wife  had  deserted 
him  (VI,  152).  We  do  not  come  across  any  other  tale  in  the 
Ocean  illustrating  a  polygamous  marriage  by  a  person  who 
did  not  belong  to  a  semi-divine  or  princely  category.  It  is 
hard  to  believe  that  if  polygamy  had  been  a  common  practice, 
the  authors  of  the  tales  would  not  have  utilised  the  theme 
for  the  obviously  amusing  situations  that  were  bound  to 
arise. 

Mr  Penzer  has  dealt  with  the  custom  of  sail  in  an  illumin- 
ating appendix,  and  it  is  not  necessary  for  me  to  refer  to  it 
here.  But  it  is  worthy  of  note  that  the  remarriage  of  widows 
does  not  receive  disapproval  or  condemnation  in  any  tale  in 
the  Ocean ;  in  the  story  of  the  Eleven  Slayer  (V,  184), 
although  the  exceptional  and  extraordinary  circumstances 
bring  ridicule  on  the  woman,  she  incurs  no  religious  penalty 
or  social  ostracism  for  her  repeated  marriages.  Another 
question  frequently  asked  in  modern  India  is  whether  the 
custom  of  child -marriage  was  prevalent  in  older  days.  We 
have  an  echo  of  the  oft-quoted  text  enjoining  the  marriage  of 
immature  girls  in  the  statement  of  the  harassed  King  Paro- 
pakarin  to  his    "  grown-up  "    daughter  :     "  If  a   daughter 


FOREWORD  xiii 

reaches  puberty  unmarried,  her  relations  go  to  hell  and  she  is 
an  outcast  and  her  bridegroom  is  called  the  husband  of  an 
outcast  "  (VI,  173).  But  this  very  story,  where  the  princess 
has  already  been  reared  to  womanhood  and  there  are  many 
suitors  for  her  hand,  proves  that  the  pious  text  was  not  un- 
often  honoured  in  the  breach.  The  general  tenor  of  most  of 
the  tales  in  the  Ocean  indicates  that,  though  child-marriage 
may  not  have  been  unknown  and  some  social  theorists  were 
advocating  it,  young  men  and  young  women  seldom  married 
before  they  were  "  grown  up."  The  custom  of  child-marriage, 
like  that  of  the  strict  seclusion  of  women,  seems  to  have 
been  a  later  development. 

The  profession  of  courtesans  that  existed  in  all  the  court- 
cities  of  the  country  has  been  described  by  Mr  Penzer  in  an 
elaborate  and  exhaustive  manner  in  the  Appendix  on  Sacred 
Prostitution  (Vol.  I).  Another  unpleasant  feature  of  the  social 
organisation  of  the  pre-Muslim  epoch  appears  to  have  been 
the  wide  prevalence  of  wine-drinking.  In  the  Parrot's  Story 
(VI,  186),  we  find  a  young  merchant  "  drowsy  with  wine," 
while  all  the  people  of  the  house  also  sink  into  a  drunken  sleep. 
To  those  who  are  familiar  with  the  abstemious  habits  of  the 
Hindu  merchant  castes  of  the  present  time  this  story  would 
cause  natural  surprise.  What  is  still  more  shocking  is  the 
laxness  that  prevailed  in  this  respect  even  among  women. 
Somadeva  relates  several  stories,  without  any  hint  of  dis- 
approval, of  princesses  of  noble  birth  indulging  in  drinking 
bouts.  (See  III,  107,  III,  174,  and  VII,  10.)  In  his  Terminal 
Essay  Mr  Penzer  has  put  forward  the  hypothesis  that  the 
Kashmirian  editors  of  the  Ocean  gave  a  much  higher  social 
rank  to  the  original  characters  of  the  stories.  But  this  does 
not  improve  matters  from  our  point  of  view.  There  can  be 
little  doubt  that,  so  far  as  wine-drinking  is  concerned,  the 
position  has  been  very  much  better  in  recent  times  among 
the  middle  classes  in  India  :  among  the  women  of  all  classes 
,  the  habit  is  almost  unknown.  It  is  a  matter  of  speculation 
whether  this  change  was  effected  through  the  influence  of  the 
Hindu  reformers  of  the  fourteenth  and  fifteenth  centuries, 
or  as  the  result  of  Muslim  rule. 

There  are  in  the  Ocean  references   to  the  datura  as  a 


xiv  THE  OCEAN  OF  STORY 

stupefying  intoxicant  (I,  160,  and  V,  145),  but  it  is  difficult 
to  say  whether  it  was  in  common  use  except  for  criminal 
purposes.  It  is  worthy  of  note  that  there  is  no  allusion  in  any 
of  the  tales  to  the  consumption  of  opium  either  as  a  medicine  or 
as  an  intoxicant.  Nor  do  we  find  any  mention  of  ganja,  char  as 
or  bhang  (different  forms  of  hemp  drugs).  The  proximity  of 
Kashmir  to  the  natural  habitat  of  some  of  these  drugs  ought 
to  have  familiarised  the  editors  with  them  had  they  been  in 
vogue  in  the  tenth  or  eleventh  centuries.  Gambling  appears 
to  have  been  a  widespread  vice  in  the  time  of  Somadeva.  It 
is  true  that  sometimes  it  may  have  been  indulged  in  as  a  mere 
amusement  or  recreation  (see  the  story  at  V,  86).  But  we 
have  a  graphic  description  of  a  gambling  den  in  the  story  of 
Chandrasvamin  (VII,  72),  and  there  are  tales  in  the  Ocean 
devoted  to  the  same  theme.  Certain  classes  in  India  do  not 
seem  to  have  changed  their  habits  in  this  respect  since  the 
date  of  the  Vedas  and  the  Mahdbharata  (II,  231n). 

A  more  pleasant  diversion,  the  subsequent  disappearance 
of  which  one  notes  with  regret,  was  dancing  among  respectable 
ladies.  It  is  difficult  to  trace  how  in  later  days  dancing  in 
public  became  confined  to  women  of  the  "  dancing-girl  "  class. 
Was  it  merely  an  accompaniment  of  the  introduction  of  the 
custom  of  strict  seclusion  of  women,  or  was  it  the  result  of 
contact  with  the  puritanic  ideals  of  Islam  ?  In  the  Ocean  we 
find  many  instances  of  ladies  of  position  giving  fine  exhibitions 
of  the  dancing  art.  We  have  the  spectacle  of  the  Princess 
Hamsavali  dancing  before  her  father  (and  apparently  many 
others  present  at  the  Court)  "  to  the  music  of  a  great  tabor, 
looking  like  a  creeper  of  the  tree  of  love  agitated  by  the  wind  of 
youth,  shaking  her  ornaments  like  flowers,  curving  her  hand 
like  a  shoot "  (VI,  41).  The  "  dancing  teacher  "  for  the  ladies  of 
the  Court  was  apparently  a  regular  institution  (IV,  156).  In 
the  story  of  King  Kanakavarsha  (IV,  208),  his  ambassador 
sent  to  the  Court  of  King  Devasakti  to  secure  the  hand  of 
Princess  Madanasundari  has  the  good  fortune  of  witnessing 
"  the  elegance  in  the  dance  "  of  the  princess.  There  is  no 
reason  to  presume  that  the  art  was  known  only  in  the  Courts 
and  was  not  practised  by  respectable  women  in  a  humbler 
sphere  of  life. 


FOREWORD  xv 

Music  was  an  equally  popular  art,  both  among  men  and 
women.  There  were  professors  of  singing  as  of  dancing 
(VI,  41).  It  is  unnecessary  for  me  here  to  quote  further 
instances,  for  they  will  be  found  throughout  the  tales. 

Painting  was  also  one  of  the  fine  arts  held  in  high  esteem. 
Picture  galleries  were  a  regular  feature  in  royal  palaces 
(IV,  205),  and  portrait  painters  moved  from  one  Court  to 
another,  being  often  entrusted  with  delicate  missions.  The 
art  of  fresco-painting,  of  which  such  excellent  examples 
survive  at  Ajanta  and  Bagh,  was  also  in  request.  The  father 
of  the  Princess  Hamsavali  employs  an  artist  to  paint  his 
daughter's  bower,  and  the  artist  thereupon  paints  the  Prince 
Kamalakara  and  his  servants  on  the  wall  of  the  bower  (VI,  41). 
The  kindred  arts  of  sculpture  and  architecture  must  have 
flourished  at  the  same  time,  for  they  were  needeot  not  only  for 
the  palaces  of  which  we  have  such  glowing  descriptions  in 
various  stories,  but  also  for  the  temples  and  the  figures  in 
them,  to  which  there  is  constant  reference.  There  are  also 
indications  in  various  passages  in  the  Ocean  that  gardening 
was  a  highly  patronised  art. 

Among  professions  of  a  different  type  to  which  allusion  is 
made  in  the  Ocean  are  those  of  the  astrologer  and  the  fortune- 
teller. It  was  recognised  that  there  were  many  pretenders  in 
these  professions,  and  much  fun  is  made  of  the  dupes  of  false 
astrologers  in  the  story  of  the  Brahman  Harisarman  (III,  70). 
A  story  of  similar  purport  in  regard  to  fortune-tellers  will  be 
found  at  II,  90. 

References  to  the  economic  condition  of  the  people  are 
unfortunately  meagre  in  the  Ocean.  We  find  Brahmans  and 
others  subsisting  on  royal  grants  of  land,  but  no  details  are 
available  of  the  conditions  of  tenure  of  such  grants  or  of  other 
land.  Slavery  was  a  recognised  institution.  We  have  in 
the  story  of  Dharmadatta  (III,  7)  a  case  of  a  female  slave 
in  the  house  of  a  Brahman  married  to  "  an  excellent  hired 
servant  in  the  house  of  a  certain  merchant."  In  this  instance 
at  any  rate  the  bonds  of  slavery  were  not  rigorous,  for 
the  woman  and  her  (free)  husband  were  permitted  to  set 
up  a  separate  house  of  their  own.  It  would  have  been 
interesting  to  know  whether  she  was  only  a  life  slave,  or 
VOL.  ix.  b 


xiv  THE  OCEAN  OF  STORY 

stupefying  intoxicant  (I,  160,  and  V,  145),  but  it  is  difficult 
to  say  whether  it  was  in  common  use  except  for  criminal 
purposes.  It  is  worthy  of  note  that  there  is  no  allusion  in  any 
of  the  tales  to  the  consumption  of  opium  either  as  a  medicine  or 
as  an  intoxicant.  Nor  do  we  find  any  mention  of  ganja,  char  as 
or  bhang  (different  forms  of  hemp  drugs).  The  proximity  of 
Kashmir  to  the  natural  habitat  of  some  of  these  drugs  ought 
to  have  familiarised  the  editors  with  them  had  they  been  in 
vogue  in  the  tenth  or  eleventh  centuries.  Gambling  appears 
to  have  been  a  widespread  vice  in  the  time  of  Somadeva.  It 
is  true  that  sometimes  it  may  have  been  indulged  in  as  a  mere 
amusement  or  recreation  (see  the  story  at  V,  86).  But  we 
have  a  graphic  description  of  a  gambling  den  in  the  story  of 
Chandrasvamin  (VII,  72),  and  there  are  tales  in  the  Ocean 
devoted  to  the  same  theme.  Certain  classes  in  India  do  not 
seem  to  have  changed  their  habits  in  this  respect  since  the 
date  of  the  Vedas  and  the  Mahdbharata  (II,  231  n). 

A  more  pleasant  diversion,  the  subsequent  disappearance 
of  which  one  notes  with  regret,  was  dancing  among  respectable 
ladies.  It  is  difficult  to  trace  how  in  later  days  dancing  in 
public  became  confined  to  women  of  the  "  dancing-girl  "  class. 
Was  it  merely  an  accompaniment  of  the  introduction  of  the 
custom  of  strict  seclusion  of  women,  or  was  it  the  result  of 
contact  with  the  puritanic  ideals  of  Islam  ?  In  the  Ocean  we 
find  many  instances  of  ladies  of  position  giving  fine  exhibitions 
of  the  dancing  art.  We  have  the  spectacle  of  the  Princess 
Hamsavali  dancing  before  her  father  (and  apparently  many 
others  present  at  the  Court)  "  to  the  music  of  a  great  tabor, 
looking  like  a  creeper  of  the  tree  of  love  agitated  by  the  wind  of 
youth,  shaking  her  ornaments  like  flowers,  curving  her  hand 
like  a  shoot "  (VI,  41).  The  "  dancing  teacher  "  for  the  ladies  of 
the  Court  was  apparently  a  regular  institution  (IV,  156).  In 
the  story  of  King  Kanakavarsha  (IV,  208),  his  ambassador 
sent  to  the  Court  of  King  Devasakti  to  secure  the  hand  of 
Princess  Madanasundari  has  the  good  fortune  of  witnessing 
"  the  elegance  in  the  dance  "  of  the  princess.  There  is  no 
reason  to  presume  that  the  art  was  known  only  in  the  Courts 
and  was  not  practised  by  respectable  women  in  a  humbler 
sphere  of  life. 


FOREWORD  xv 

Music  was  an  equally  popular  art,  both  among  men  and 
women.  There  were  professors  of  singing  as  of  dancing 
(VI,  41).  It  is  unnecessary  for  me  here  to  quote  further 
instances,  for  they  will  be  found  throughout  the  tales. 

Painting  was  also  one  of  the  fine  arts  held  in  high  esteem. 
Picture  galleries  were  a  regular  feature  in  royal  palaces 
(IV,  205),  and  portrait  painters  moved  from  one  Court  to 
another,  being  often  entrusted  with  delicate  missions.  The 
art  of  fresco-painting,  of  which  such  excellent  examples 
survive  at  Ajanta  and  Bagh,  was  also  in  request.  The  father 
of  the  Princess  Hamsavali  employs  an  artist  to  paint  his 
daughter's  bower,  and  the  artist  thereupon  paints  the  Prince 
Kamalakara  and  his  servants  on  the  wall  of  the  bower  (VI,  41). 
The  kindred  arts  of  sculpture  and  architecture  must  have 
nourished  at  the  same  time,  for  they  were  neede4  not  only  for 
the  palaces  of  which  we  have  such  glowing  descriptions  in 
various  stories,  but  also  for  the  temples  and  the  figures  in 
them,  to  which  there  is  constant  reference.  There  are  also 
indications  in  various  passages  in  the  Ocean  that  gardening 
was  a  highly  patronised  art. 

Among  professions  of  a  different  type  to  which  allusion  is 
made  in  the  Ocean  are  those  of  the  astrologer  and  the  fortune- 
teller. It  was  recognised  that  there  were  many  pretenders  in 
these  professions,  and  much  fun  is  made  of  the  dupes  of  false 
astrologers  in  the  story  of  the  Brahman  Harisarman  (III,  70). 
A  story  of  similar  purport  in  regard  to  fortune-tellers  will  be 
found  at  II,  90. 

References  to  the  economic  condition  of  the  people  are 
unfortunately  meagre  in  the  Ocean.  We  find  Brahmans  and 
others  subsisting  on  royal  grants  of  land,  but  no  details  are 
available  of  the  conditions  of  tenure  of  such  grants  or  of  other 
land.  Slavery  was  a  recognised  institution.  We  have  in 
the  story  of  Dharmadatta  (III,  7)  a  case  of  a  female  slave 
in  the  house  of  a  Brahman  married  to  "an  excellent  hired 
servant  in  the  house  of  a  certain  merchant."  In  this  instance 
at  any  rate  the  bonds  of  slavery  were  not  rigorous,  for 
the  woman  and  her  (free)  husband  were  permitted  to  set 
up  a  separate  house  of  their  own.  It  would  have  been 
interesting  to  know  whether  she  was  only  a  life  slave,  or 

VOL.  IX.  6 


xvi  THE  OCEAN  OF  STORY 

whether  the   offspring   of  the  union   would    have    become 
slaves. 

The  same  story  furnishes  a  description  of  "  a  grievous 
famine."  Owing  to  it  the  allowance  of  food  which  the  couple 
received  every  day  "  began  to  come  to  them  in  small  quanti- 
ties. Then  their  bodies  became  attenuated  by  hunger,  and 
they  began  to  despond  in  mind,  when  once  on  a  time  at  meal- 
time there  arrived  a  weary  Brahman  guest.  To  him  they 
gave  all  their  own  food  (cooked  rice  brought  from  the  houses 
of  their  respective  masters),  as  much  as  they  had,  though  they 
were  in  danger  of  their  lives."  The  famine  must  have  been 
grievous  indeed  to  compel  a  Brahman  to  eat  cooked  rice  from 
the  hands  of  low-caste  slaves.  After  the  Brahman  has  eaten 
and  departed,  the  husband  dies  of  starvation,  and  the  wife 
"  lays  down  the  load  of  her  own  calamity  "  by  burning  her- 
self with  her  husband's  corpse.  The  miseries  and  privations 
suffered  during  famines,  together  with  the  familiar  phenom- 
enon of  migration  of  whole  families  with  their  cattle  from 
famine-stricken  tracts,  are  vividly  portrayed  in  several  other 
passages  in  the  Ocean  (II,  196,  and  VI,  27).  In  the  story  of 
Chandrasvamin  (IV,  220)  even  "  the  King  began  to  play  the 
bandit,  leaving  the  right  path  and  taking  wealth  from  his 
subjects  unlawfully."  There  is  unfortunately  no  description 
in  any  story  of  special  measures  of  protection  or  prevention 
such  as  watercourses,  embankments,  or  grain  stores  which 
must  have  been  familiar  to  the  people. 

The  amusing  story  of  Devadasa  (II,  86)  is  based  on  the 
habit  of  hoarding  gold — a  propensity  which  has  not  yet  died 
out  in  the  country.  There  are  no  stories  about  money-lenders 
— a  theme  which  might  have  easily  provided  some  humorous 
situations. 

Trade  and  commerce  were  honourable  professions,  and 
the  stories  abound  in  references  to  merchants  who  not  only 
traded  between  different  parts  of  the  country,  but  ventured 
across  the  seas.  In  the  story  of  the  Golden  City,  we  find 
Saktideva  accompanying  seafaring  merchants  from  the  sea- 
port of  Vitankapura  to  the  islands  in  the  midst  of  the  ocean 
(II,  191).  The  merchant  Hiranyagupta  (IV,  160),  after  getting 
together  wares,  goes  off  to  an  island  named  Suvarnabhumi 


FOREWORD  xvii 

to  trade,  and  afterwards  travels  "  some  days  over  the  sea  "  in 
a  ship  (see  also  IV,  190-191,  V,  198,  and  VII,  15).  Realistic 
descriptions  of  countries  beyond  the  seas  are  not  likely  to  be 
found  in  the  work  of  editors  living  in  land-locked  Kashmir, 
but  it  is  clear  that  in  the  epoch  of  Somadeva  there  was  no 
social  or  religious  ban  on  sea-voyages,  even  of  considerable 
duration.  The  circumstances  that  led  to  the  subsequent 
prejudice  against  sea- voyages  would  be  an  appropriate  subject 
for  research  by  the  student  of  Indian  social  history. 

Curiously  enough,  one  is  disappointed  at  the  absence  in 
a  work  edited  in  Kashmir  of  clear  references  to  the  regions 
north  and  west  of  India.  In  the  legendary  account  in  II, 
93,  94,  of  Udayana's  conquests  there  are  vague  allusions  to 
the  defeat  of  Mlechchhas,  Turushkas,  Parasikas  and  Hiinas, 
but  this  appears  to  be  a  mere  echo  of  the  account  of  the  con- 
quests of  Raghu  in  Kalidasa.  In  another  story  (III,  185) 
four  young  merchants  travel  "  to  the  northern  region, 
abounding  in  barbarians,"  where  they  are  sold  to  a  Tajika 
(Persian  ?),  who  sends  them  as  a  present  to  a  Turushka 
(Turk).  After  a  miraculous  escape,  three  of  the  travellers 
prefer  to  leave  a  quarter  of  the  world  infested  with  bar- 
barians and  return  to  the  Deccan,  while  the  fourth  finally 
reaches  the  banks  of  the  Vitasta  (the  Jhelum).  It  must  be 
confessed  that  even  this  passage  is  not  very  illuminating. 

We  also  look  in  vain  in  the  stories  for  any  enlightening 
evidence  about  the  favourite  crops  and  vegetables.  Among 
edible  fruits,  mango,  citron,  dmalaka  and  jambu  are  men- 
tioned, as  also  triphald,  which  Tawney  interprets  to  mean 
three  varieties  of  myrobolan.  Fish  appears  to  have  been 
popular,  at  least  with  certain  classes,  for  we  have  many 
references  to  fishermen  and  fishing.  The  flesh  of  deer  and 
other  wild  animals  was  consumed,  but  there  is  no  evidence 
of  any  animals  reared  for  food.  In  the  allegorical  tale  of 
Arthavarman  and  Bhogavarman  (IV,  196),  even  the  abstemi- 
ous and  dyspeptic  Arthavarman  has  a  meal  consisting  of 
"  barley-meal,  with  half  a  pala  of  ghee,  and  a  little  rice  and 
a  small  quantity  of  meat-curry"  while  Bhogavarman,  who 
believes  in  good  living,  soon  after  a  meal  at  a  friend's  house 
where  he  has  "  excellent  food  "  with  wine  returns  home  and 


xviii  THE  OCEAN  OF  STORY 

M  again  enjoys  all  kinds  of  viands  and  wines  at  his  own  house 
in  the  evening." 

It  is  hoped  that  the  examples  given  above  will  illustrate 
how  the  stories  in  the  Ocean  give  us  very  interesting  glimpses 
into  the  social  and  economic  life  of  the  later  centuries  in  the 
"  Hindu  period  "  of  the  history  of  India.  In  this  respect  they 
ought  to  prove  valuable  to  the  historical  student  who  has  at 
present  only  very  limited  material  at  his  disposal. 

As  a  pupil  of  Charles  Tawney  at  Calcutta,  it  is  gratifying 
to  me  to  be  associated  in  a  humble  manner  with  a  work  which 
will  remain  for  ever  a  testimony  to  his  erudition,  industry 
and  scholarly  method.  Precision  of  thought  and  expression, 
thoroughness  and  breadth  of  mind  were  the  striking  attributes 
of  Tawney's  character.  Kindliness  of  temper  and  a  genial 
sense  of  humour  endeared  him  to  his  pupils. 

It  may  be  permitted  to  me  to  congratulate  Mr  Penzer 
on  the  completion  of  his  work  as  editor.  Alike  in  conception 
and  in  execution,  it  has  been  a  great  task.  The  magnificent 
results  must  be  a  source  of  pride  both  to  Mr  Penzer  and  his 
publisher. 

Atul  C.  Chatter jee. 


I 


CONTENTS 

BOOK  XVIII:   VISHAMASILA 
CHAPTER  CXX 

PAG1 

Author's  Preface  .....    xxiii 

Invocation        .  .  .  .  .  .1 

M(ain  story)     .  .  .  .  .  .1 

171.  Story  of  King  Vikramaditya  .  .  .2 

CHAPTER  CXXI 

171.  Story  of  King  Vikramaditya         .  .  .12 

171a.  Madanamanjari  and  the  Kapalika        .       12 

171aa.  The  Cunning  Gambler 

Dagineya    and    the    Vetala 
Agnisikha   .  .  .14 

171aaa.  The    Bold     Gambler 

Thinthakarala       .       17 

171aa.  The         Cunning  Gambler 

Dagineya    and    the    Vetala 
Agnisikha  .  .       26 

171a.  Madanamanjari  and  the  Kapalika       .       27 

171.  Story  of  King  Vikramaditya  .  .  .28 

171b.  Ghanta   and   Nighanta   and   the   Two 

Maidens        .  .  .  .29 


PAGE 


xx  THE  OCEAN  OF  STORY 

CHAPTER  CXXI— continued 

171.  Story  of  King  Vikramaditya  .  .  .29 

171c.  Jayanta  and  the  Golden  Deer  .       29 

171.  Story  of  King  Vikramaditya         .  .  .30 

CHAPTER  CXXII 
171.  Story  of  King  Vikramaditya         .  .  .34 

CHAPTER  CXXIII 
171.  Story  of  King  Vikramaditya         .  .  .43 

171d.  Kalingasena's  Marriage  to  King  Vikra- 
maditya     .  .  .  .43 

171d  (1).  The  Grateful  Monkey  .       47 

171d.  Kalingasena's  Marriage  to  King  Vikra- 
maditya     .  .  .  .48 

171d  (2).  The  Two  Princesses  .       50 

171d.  Kalingasena's  Marriage  to  King  Vikra- 
maditya     .  .  .  .52 

171d  (3).  The   Merchant   Dhanadatta 

who  lost  his  Wife  .       53 

171d  (4).  The  Two  Brahmans  Kesata 

and  Kandarpa     .  .       54 

171d  (5).  Kusumayudha  and  Kamala- 

lochana  .  ...       61 


CONTENTS  xxi 

CHAPTER  CXXIII— continued 

PAOB 

171d  (4).  The  Two  Brahmans  Kesata 

and  Kandarpa     .  .       62 

171d  (3).  The   Merchant   Dhanadatta 

who  lost  his  Wife  •       66 

171d.  Kalingasena's  Marriage  to  King  Vikra- 
maditya     .  .  .  .67 

CHAPTER  CXXIV 

171d.  Kalingasena's  Marriage  to  King  Vikra- 
maditya     .  .  .  .68 

171d  (6).  The  Brahman  who  re- 
covered his  Wife  alive 
after  her  Death   .  .       68 

171d.  Kalingasena's  Marriage  to  King  Vikra- 
maditya     .  .  .  .70 

171.  Story  of  King  Vikramaditya         .  .  .71 

171e.  The  Permanently  Horripilant  Brahman       74 

171.  Story  of  King  Vikramaditya         •  •  ,75 

171f.  The    Brahman    AgniSarman    and   his 

Wicked  Wife  .  .  .75 


i 


171.  Story  of  King  Vikramaditya         .  .  ,77 

171g.  Muladeva  and  the  Brahman's  Daughter      77 
171.  Story  of  King  Vikramaditya  .  .  .85 

M.   Concluded  .  .  .  .  .85 


XX11 


THE  OCEAN  OF  STORY 


Author's  Epilogue         .... 

PAGE 

.       87 

Terminal  Essay              .... 

.        91 

Retrospect        ..... 

.      122 

Index  I — Sanskrit  Words  and  Proper  Names  . 

.     127 

Index  II — General      .... 

.      133 

Addenda  and  Corrigenda 

.      139 

Bibliography   ..... 

.     169 

PREFACE 

THE  present  volume  sees  the  conclusion  of  the  Ocean, 
and  we  leave  Siva,  with  his  beloved  Parvati,  on  the 
summit  of  Mount  Kailasa. 

Somadeva's  Epilogue  is  now  given  for  the  first  time — the 
translation  and  notes  being  the  work  of  Dr  Barnett. 

My  Terminal  Essay  follows. 

In  a  work  of  this  size,  the  publication  of  which  stretches 
over  a  number  of  years,  it  is  only  natural  that  much  additional 
matter,  as  well  as  slips  and  errors,  both  in  the  text  and  in 
the  notes,  are  bound  to  accrue.  I  have  considered  it  best  to 
put  all  this  fresh  material  in  the  present  volume  under  the 
general  title  of  "  Addenda  and  Corrigenda." 

The  rest  of  the  volume  is  taken  up  with  the  Bibliography. 
Volume  X  will  contain  various  Appendixes  and  a  single  general 
index  to  the  complete  work. 

N.  M.  P. 

St  John's  Wood,  N.W.8, 
November  1927. 


i 


xxin 


THE 
OCEAN  OF  STORY 


( 


BOOK  XVIII :  VISHAMASlLA 

CHAPTER  CXX 
INVOCATION 

GLORY  be  to  that  god,  half  of  whose  body  is  the 
moon-faced  Parvati,  who  is  smeared  with  ashes  white 
as  the  rays  of  the  moon,  whose  eyes  gleam  with  a  fire 
like  that  of  the  sun  and  moon,  who  wears  a  half-moon  on 
his  head  ! 

May  that  elephant-faced  god  protect  you,  who,  with 
his  trunk  bent  at  the  end,  uplifted  in  sport,  appears  to  be 
bestowing  successes  ! 


[M]  Then  Naravahanadatta,  in  the  hermitage  of  the 
hermit  Kasyapa,  on  that  Black  Mountain,  said  to  the 
assembled  hermits  :  "  Moreover,  when,  during  my  separa- 
tion from  the  queen,  Vegavati,  who  was  in  love  with  me, 
took  me  and  made  me  over  to  the  protection  of  a  science, 
I  longed  to  abandon  the  body,  being  separated  from  my 
beloved  and  in  a  foreign  land;  but  while,  in  this  state  of 
mind,  I  was  roaming  about  in  a  remote  part  of  the  forest, 
I  beheld  the  great  hermit  Kanva. 

"  That  compassionate  hermit,  seeing  me  bowing  at  his 
feet,  and  knowing  by  the  insight  of  profound  meditation 
..  that  I  was  miserable,  took  me  to  his  hermitage,  and  said 
*  to  me  :  4  Why  are  you  distracted,  though  you  are  a  hero 
sprung  from  the  race  of  the  Moon  ?  As  the  ordinance  of 
the  god  standeth  sure,  why  should  you  despair  of  reunion 
with  your  wife  ? 

"  '  The  most  unexpected  meetings  do  take  place  for  men 
in  this  world.  I  will  tell  you,  to  illustrate  this,  the  story  of 
Vikramaditya.     Listen. 

VOL.   IX.  1  A 


2  THE  OCEAN  OF  STORY 

171.  Story  of  King  Vikramdditya1 

There  is  in  Avanti  a  famous  city,  named  UjjayinI,  the 
dwelling-place  of  Siva,  built  by  Visvakarman  in  the  com- 
mencement of  the  Yuga ;  which,  like  a  virtuous  woman,  is 
invincible  by  strangers ;  like  a  lotus  plant,  is  the  resort  of 
the  Goddess  of  Prosperity  ;  like  the  heart  of  the  good,  is  rich 
in  virtue  ;   like  the  earth,  is  full  of  many  wonderful  sights. 

There  dwelt  in  that  city  a  world-conquering  king,  named 
Mahendraditya,  the  slayer  of  his  enemies'  armies,  like  Indra 
in  Amaravati.  In  regard  of  prowess  he  was  a  wielder  of 
many  weapons ;  in  regard  of  beauty  he  was  the  flower- 
weaponed  god  himself;  his  hand  was  ever  open  in  bounty, 
but  was  firmly  clenched  on  the  hilt  of  his  sword.  That  king 
had  a  wife  named  Saumyadarsana,  who  was  to  him  as  Sachi 
to  Indra,  as  Gauri  to  Siva,  as  Sri  to  Vishnu.  And  that  king 
had  a  great  minister  named  Sumati,  and  a  warder  named 
Vajrayudha,  in  whose  family  the  office  was  hereditary.  With 
these  the  king  remained  ruling  his  realm,  propitiating  Siva, 
and  ever  bearing  various  vows  in  order  to  obtain  a  son. 

In  the  meanwhile,  as  Siva  was  with  Parvati  on  the  mighty 
mountain  Kailasa,  the  glens  of  which  are  visited  by  troops 
of  gods,  which  is  beautiful  with  the  smile  that  the  northern 
quarter  smiles,  joyous  at  vanquishing  all  the  others,  all  the 
gods,  with  Indra  at  their  head,  came  to  visit  him,  being 
afflicted  by  the  oppression  of  the  Mlechchhas  2 ;  and  the 
immortals  bowed,  and  then  sat  down  and  praised  Siva.  And 
when  he  asked  them  the  reason  of  their  coming,  they  addressed 
to  him  this  prayer :  "  O  God,  those  Asuras,  who  were  slain 
by  thee  and  Vishnu,  have  been  now  again  born  on  the  earth 
in  the  form  of  Mlechchhas.  They  slay  Brahmans,  they 
interfere  with  the  sacrifices  and  other  ceremonies,  and  they 
carry  off  the  daughters  of  hermits  :  indeed,  what  crime  do 
not  the  villains  commit  ?     Now,  thou   knowest,  lord,  that 

1  This  story,  with  its  numerous  sub-stories,  stretches  to  p.  85,  and  forms 
the  last  tale  in  the  whole  work. — n.m.p. 

2  I.e.  "outer  barbarian" — anyone  who  disregards  Hindu  dharma.  The 
name  occurs  continually  in  the  Mahabharata.  See  Sorensen's  Index,  p.  480 
el  seq. — n.m.p. 


THE  GANA  MALYAVAT  3 

the  world  of  gods  is  ever  nourished  by  the  earth,  for  the 
oblation  offered  in  the  fire  by  Brahmans  nourishes  the 
dwellers  in  heaven.  But,  as  the  Mlechchhas  have  overrun 
the  earth,  the  auspicious  words  are  nowhere  pronounced  over 
the  burnt-offering,  and  the  world  of  gods  is  being  exhausted 
by  the  cutting  off  of  their  share  of  the  sacrifice  and  other 
supplies.1  So  devise  an  expedient  in  this  matter;  cause 
some  hero  to  become  incarnate  on  the  earth,  mighty  enough 
to  destroy  those  Mlechchhas." 

When  Siva  had  been  thus  entreated  by  the  gods,  he 
said  to  them  :  "  Depart !  You  need  not  be  anxious  about 
this  matter  ;  be  at  your  ease.  Rest  assured  that  I  will  soon 
devise  an  expedient  which  will  meet  the  difficulty."  When 
Siva  had  said  this,  he  dismissed  the  gods  to  their  abodes.2 

And  when  they  had  gone,  the  holy  one,  with  Parvati  at 
his  side,  summoned  a  Gana,  named  Malyavat,  and  gave  him 
this  order  :  "  My  son,  descend  into  the  condition  of  a  man, 
and  be  born  in  the  city  of  Ujjayini  as  the  brave  son  of  King 
Mahendraditya.  That  king  is  a  portion  of  me,  and  his  wife 
is  sprung  from  a  portion  of  Ambika  ;  be  born  in  their  family, 
and  do  the  heaven-dwellers  the  service  they  require.  Slay 
all  those  Mlechchhas  that  obstruct  the  fulfilment  of  the  law 
contained  in  the  three  Vedas.  And  by  my  favour  thou  shalt 
be  a  king  ruling  over  the  seven  divisions  of  the  world. 
Moreover,  the  Rakshasas,  the  Yakshas  and  the  Vetalas  shall 
own  thy  supremacy 3 ;  and  after  thou  hast  enjoyed  human 
pleasures,  thou  shalt  again  return  to  me." 

When  the  Gana  Malyavat  received  this  command  from 
Siva,  he  said  :  "  The  command  of  you  two  divine  beings  can- 
not be  disobeyed  by  me  ;  but  what  enjoyments  are  there  in 
the  life  of  a  man  which  involve  separations  from  relations, 
i,  friends  and  servants  very  hard  to  bear,  and  the  pain  aris- 
ing from  loss  of  wealth,  old  age,  disease  and  the  other  ills 
of  humanity  ?  "     When  the  Gana  said  this  to  Siva,  the  god 

1  The  central  idea  of  the  Birds  of  Aristophanes. 

2  Here  Bohtlingk  and  Roth  would  read  svadhishnyany.  Two  of  the  three 
India  Office  MSS.  seem  to  read  this,  judging  from  the  way  in  which  they  form 
the  comhination  shn.     No.  1882  is  not  quite  clear. 

3  He  is  a  kind  of  Hindu  Solomon. 


4  THE  OCEAN  OF  STORY 

thus  replied  :  "  Go,  blameless  one !  These  woes  shall  not 
fall  to  thy  lot.  By  my  favour  thou  shalt  be  happy  throughout 
the  whole  of  thy  sojourn  on  earth."  When  Siva  said  this 
to  Malyavat,  that  virtuous  Gana  immediately  disappeared. 
And  he  went  and  was  conceived  in  Ujjayini,  in  the  proper 
season,  in  the  womb  of  the  queen  of  King  Mahendraditya. 

And  at  that  time  the  god,  whose  diadem  is  fashioned  of 
a  digit  of  the  moon,  said  to  that  king  in  a  dream  :  "I  am 
pleased  with  thee,  King :  so  a  son  shall  be  born  to  thee,  who 
by  his  might  shall  conquer  the  earth  with  all  its  divisions ; 
and  that  hero  shall  reduce  under  his  sway  the  Yakshas, 
Rakshasas,  Pisachas  and  others — even  those  that  move  in 
the  air  and  dwell  in  Patala — and  shall  slay  the  hosts  of  the 
Mlechchhas  :  for  this  reason  he  shall  be  named  Vikrama- 
ditya,  and  also  Vishamasila,  on  account  of  his  stern  hostility 
to  his  enemies."  1 

When  the  god  had  said  this,  he  disappeared ;  and  next 
morning  the  king  woke  up,  and  joyfully  related  his  dream  to 
his  ministers.  And  they  also  told  the  king,  one  after  another, 
with  great  delight,  that  Siva  had  made  a  revelation  to  each 
of  them  in  a  dream  that  he  was  to  have  a  son.  And  at  that 
moment  a  handmaid  of  the  harem  came  and  showed  the  king 
a  fruit,2  saying  :  "  Siva  gave  this  to  the  queen  in  a  dream." 
Then  the  king  rejoiced,  saying  again  and  again :  "  Truly,  Siva 
has  given  me  a  son  "  ;  and  his  ministers  congratulated  him. 

Then  his  illustrious  queen  became  pregnant,  like  the 
eastern  quarter  in  the  morning,  when  the  orb  of  the  sun  is 
about  to  rise ;  and  she  was  conspicuous  for  the  black  tint  of 
the  nipples  of  her  breasts,  which  appeared  like  a  seal  to  secure 
the  milk  for  the  king  with  whom  she  was  pregnant.  In  her 
dreams  at  that  time  she  crossed  seven  seas,  being  worshipped 
by  all  the  Yakshas,  Vetalas  and  Rakshasas.  And  when  the 
due  time  was  come,  she  brought  forth  a  glorious  son,  who  lit 
up  the  chamber,  as  the  rising  sun  does  the  heaven.  And  when 
he  was  born,  the  sky  became  indeed  glorious,  laughing  with 
the  falling  rain  of  flowers,  and  ringing  with  the  noise  of  the 

1  I  adopt  the  correction  of  the  Petersburg  lexicographers,  vaishamyato  for 
vaisasyato.     I  find  it  in  No.  1882  and  in  the  Sanskrit  College  MS. 

2  See  Vol.  II,  p.  136'n1;  and  Vol.  Ill,  p.  263n2.— n.m.p. 


I 


THE  BIRTH  OF  VIKRAMADITYA  5 

gods'  drums.  And  on  that  occasion  the  city  was  altogether 
distracted  with  festive  joy,  and  appeared  as  if  intoxicated, 
as  if  possessed  by  a  demon,  as  if  generally  wind-struck. 
And  at  that  time  the  king  rained  wealth  there  so  unceasingly 
that,  except  the  Buddhists,  no  one  was  without  a  god.1  And 
King  Mahendraditya  gave  him  the  name  of  Vikramaditya, 
which  Siva  had  mentioned,  and  also  that  of  Vishamasila. 

When  some  more  days  had  passed,  there  was  born  to 
that  king's  minister  named  Sumati  a  son,  of  the  name  of 
Mahamati,  and  the  warder  Vajrayudha  had  a  son  born  to  him, 
named  Bhadrayudha,  and  the  chaplain  Mahidhara  had  a  son 
of  the  name  of  Sridhara.  And  that  prince  Vikramaditya 
grew  up  with  those  three  ministers'  sons  as  with  spirit, 
courage  and  might.  When  he  was  invested  with  the  sacred 
thread,  and  put  under  teachers,  they  were  merely  the  occa- 
sions of  his  learning  the  sciences,  which  revealed  themselves 
to  him  without  effort.  And  whatever  science  or  accomplish- 
ment he  was  seen  to  employ,  was  known  by  those,  who 
understood  it,  to  be  possessed  by  him  to  the  highest  degree 
of  excellence.  And  when  people  saw  that  prince  fighting 
with  heavenly  weapons,  they  even  began  to  pay  less  atten- 
tion to  the  stories  about  the  great  archer  Rama  and  other 
heroes  of  the  kind.  And  his  father  brought  for  him  beautiful 
maidens,  given  by  kings  who  had  submitted  after  defeat,  like 
so  many  goddesses  of  fortune. 

Then  his  father,  King  Mahendraditya,  seeing  that  his  son 
was  in  the  bloom  of  early  manhood,  of  great  valour,  and 
beloved  by  his  subjects,  duly  anointed  him  heir  to  his  realm, 
and,  being  himself  old,  retired  with  his  wife  and  ministers  to 
Varanasi,2  and  made  the  god  Siva  his  refuge. 

And  King  Vikramaditya,  having  obtained  that  kingdom 
of  his  father,  began  in  due  course  to  blaze  forth,  as  the  sun, 
when  it  has  occupied  the  sky.  Even  haughty  kings,  when 
they  saw  the  string  fitted  into  the  notch  of  his  bending  bow,3 


1  The  word  anlsvara,  when  applied  to  the  Buddhists,  refers  to  their  not 
believing  in  a  Disposer,  but  its  other  meaning  is  "wanting  in  health." 

2  I.e.  Benares. 

3  As  Dr  Kern  points  out,  there  is  a  misprint  here :  namatya  should  be 
namaty. 


6  THE  OCEAN  OF  STORY 

learned  a  lesson  from  that  weapon,  and  bent  likewise  on  every 
side.  Of  godlike  dignity,  having  subdued  to  his  sway  even 
Vetalas,  Rakshasas  and  other  demons,  he  chastised  righteously 
those  that  followed  evil  courses.  The  armies  of  that  Vikra- 
maditya  roamed  over  the  earth  like  the  rays  of  the  sun, 
shedding  into  every  quarter  the  light  of  order.  Though  that 
king  was  a  mighty  hero,  he  dreaded  the  other  world ;  though 
a  brave  warrior,  he  was  not  hard-handed x ;  though  not 
uxorious,  he  was  beloved  by  his  wives.  He  was  the  father 
of  all  the  fatherless,  the  friend  of  all  the  friendless,  and  the 
protector  of  all  the  unprotected  among  his  subjects.  Surely 
his  glory  furnished  the  Disposer  with  the  material  out  of 
which  he  built  up  the  White  Island,  the  Sea  of  Milk,  Mount 
Kailasa  and  the  Himalayas.2 

And  one  day,  as  the  King  Vikramaditya  was  in  the  hall 
of  assembly,  the  warder  Bhadrayudha  came  in  and  said  to 
him :  "  Your  Majesty  dispatched  Vikramasakti  with  an 
army  to  conquer  the  southern  region  and  other  territories,  and 
then  sent  to  him  a  messenger  named  Anangadeva ;  that 
messenger  has  now  returned,  and  is  at  the  gate  with  another, 
and  his  delighted  face  announces  good  tidings,  my  lord." 
The  king  said,  "  Let  him  enter,"  and  then  the  warder 
respectfully  introduced  Anangadeva,  with  his  companion. 
The  messenger  entered  and  bowed,  and  shouted,  "  Victory !  " 3 
and  sat  down  in  front  of  the  king ;  and  then  the  king  said 
to  him  :  "  Is  it  well  with  King  Vikramasakti,  the  general 
of  my  forces,  and  with  Vyaghrabala  and  the  other  kings  ? 
And  does  good  fortune  attend  on  the  other  chief  Rajputs 
in  his  army,  and  on  the  elephants,  horses,  chariots  and 
footmen  ?  " 

When  Anangadeva  had  been  thus  questioned  by  the 
king,  he  answered :  "It  is  well  with  Vikramasakti  and 
the  whole  of  the  army.  And  your  Majesty  has  conquered 
the  Deccan  and  the  western  border,  and  Madhyadesa  and 
Saurashtra  and  all  the  eastern  region  of  the  Ganges  ;    and 

1  Or  "not  cruel  in  exacting  tribute." 

2  Glory  is  white  according  to  the  canons  of  Hindu  rhetoric. 

3  It  might  merely  mean,  cried  "  All  Hail,"  but  here  I  think  there  is  more 
in  the  expression  than  in  the  usual  salutation. 


ANANGADEVA  THE  MESSENGER  7 

the  northern  region  and  Kasmira  have  been  made  tribu- 
tary; and  various  forts  and  islands  have  been  conquered; 
and  the  hosts  of  the  Mlechchhas  have  been  slain,  and  the 
rest  have  been  reduced  to  submission ;  and  various  kings 
have  entered  the  camp  of  Vikramas'akti,  and  he  himself  is 
coming  here  with  those  kings,  and  is  now,  my  lord,  two  or 
three  marches  off." 

When  the  messenger  had  thus  told  his  tale,  King  Vikra- 
maditya  was  pleased,  and  loaded '  him  with  garments, 
ornaments  and  villages.  Then  the  king  went  on  to  say  to 
that  noble  messenger  :  "  Anangadeva,  when  you  went  there, 
what  regions  did  you  see,  and  what  object  of  interest  did  you 
meet  with  anywhere  ?  Tell  me,  my  good  fellow  !  "  When 
Anangadeva  had  been  thus  questioned  by  the  king,  he  began 
to  recount  his  adventures,  as  follows  : 

"  Having  set  out  hence  by  your  Majesty's  orders,  I  reached 
in  course  of  time  that  army  of  yours  assembled  under  Vikra- 
masakti, which  was  like  a  broad  sea  resorted  to  by  allied 
The  Adventures  kings,  adorned  by  many  princes  of  the  Nagas  that 
of  Ayiangadeva^d  come  together  with  horses  and  royal  magni- 
ficence.2 And  when  I  arrived  there,  that  Vikramasakti  bowed 
before  me,  and  treated  me  with  great  respect,  because  I  had 
been  sent  by  his  sovereign ;  and  while  I  was  there  considering 
the  nature  of  the  triumphs  he  had  gained,  a  messenger  from 
the  King  of  Simhala  3  came  there. 

"  And  that  messenger,  who  had  come  from  Simhala,  told 
to  Vikramasakti,  in  my  presence,  his  master's  message,  as 
follows  :  '  I  have  been  told  by  messengers,  who  have  been 
sent  by  me  to  your  sovereign  and  have  returned,  that  your 
sovereign's  very  heart,  Anangadeva,  is  with  you,  so  send  him 
to  me  quickly ;  I  will  reveal  to  him  a  certain  auspicious  affair 
that  concerns  your  king.'     Then  Vikramasakti  said  to  me  : 

1  Dr  Kern  would  read  abhyapujayat  =  honoured.  The  three  India  Office 
MSS.  and  the  Sanskrit  College  MS.  confirm  Brockhaus'  text. 

2  A  most  elaborate  pun !  There  is  an  allusion  to  the  sea  having  proved 
the  refuge  of  the  mountains  that  wished  to  preserve  their  wings,  to  the  serpent 
Vasuki's  having  served  as  a  rope  with  which  to  whirl  round  Mount  Mandara 
when  the  sea  was  churned  and  produced  Sri  or  Lakshmi.  In  this  exploit  Hari 
or  Vishnu  bore  a  distinguished  part. 

3  I.e.  Ceylon. 


8  THE  OCEAN  OF  STORY 

4  Go  quickly  to  the  King  of  Simhala,  and  see  what  he  wishes 
to  say  to  you  when  he  has  you  before  him.' 

"Then  I  went  through  the  sea  in  a  ship  to  the  island 
of  Simhala  with  that  King  of  Simhala's  ambassador.  And  in 
that  island  I  saw  a  palace  all  made  of  gold,  with  terraces  of 
various  jewels,  like  the  city  of  the  gods.  And  in  it  I  saw  that 
King  of  Simhala,  Virasena,  surrounded  by  obedient  ministers, 
as  Indra  is  by  the  gods.  When  I  approached  him  he  received 
me  politely,  and  asked  me  about  your  Majesty's  health,  and 
then  he  refreshed  me  with  most  sumptuous  hospitality. 

"The  next  day  the  king  summoned  me,  when  he  was 
in  his  hall  of  audience,  and  showing  his  devotion  to  you, 
said  to  me,  in  the  presence  of  his  ministers  :  '  I  have  a 
maiden  daughter,  the  peerless  beauty  of  the  world  of  mortals, 
Madanalekha  by  name,  and  I  offer  her  to  your  king.  She 
is  a  fitting  wife  for  him,  and  he  a  suitable  husband  for 
her.  For  this  reason  I  have  invited  you ;  so  accept  her 
in  the  name  of  your  king.1  And  go  on  in  front  with  my 
ambassador  to  tell  your  master ;  I  will  send  my  daughter 
here  close  after  you.' 

"  When  the  king  had  said  this,  he  summoned  into  that 
hall  his  daughter,  whose  load  of  ornaments  was  adorned  by 
her  graceful  shape,  loveliness  and  youth.  And  he  made 
her  sit  on  his  lap,  and  showing  her,  said  to  me  :  4 1  offer 
this  girl  to  your  master :  receive  her.'  And  when  I  saw  that 
princess  I  was  astonished  at  her  beauty,  and  I  said  joyfully, 
'  I  accept  this  maiden  on  behalf  of  my  sovereign,'  and  I 
thought  to  myself :  '  Well,  the  Creator  is  never  tired  of  pro- 
ducing marvels,  since  even  after  creating  Tilottama  he  has 
produced  this  far  superior  beauty.' 

"Then,  having  been  honoured  by  that  king,  I  set  forth 
from  that  island,  with  this  ambassador  of  his,  Dhavalasena. 
So  we  embarked  on  a  ship,  and  as  we  were  sailing  along  in 
it,  through  the  sea,  we  suddenly  saw  a  great  sandbank  in  the 
middle  of  the  ocean.  And  on  it  we  saw  two  maidens  of 
singular  beauty :    one  had  a  body  as  dark  as  priyangu,2  the 

1  Bohtlingk  and  Roth  explain  pratlpsa  in  this  passage  as  werben  um. 

2  This  is  a  well-known  small  millet,  "  Panic "  (JPanicum  ltalicum).  It  is 
familiar  to  Kashmiris,  who  now  call  it  pingi. — n.m.p. 


THE  TWO  SEA-MAIDENS  9 

other  gleamed  white  like  the  moon,  and  they  both  looked 
more  splendid  from  having  put  on  dresses  and  ornaments 
suited  to  their  respective  hues.  They  made  a  sound  like  the 
clashing  of  cymbals  with  their  bracelets  adorned  with  splendid 
gems,  and  they  were  making  a  young  toy-deer,  which,  though 
of  gold  and  studded  with  jewels  to  represent  spots,  possessed 
life,  dance  in  front  of  them.1  When  we  saw  this  we  were 
astonished,  and  we  said  to  one  another  :  '  What  can  this 
wonder  mean  ?  Is  it  a  dream,  magic  or  delusion  ?  Who 
would  ever  expect  to  see  a  sandbank  suddenly  start  up  in 
the  middle  of  the  ocean,  or  such  maidens  upon  it  ?  And 
who  would  ever  have  thought  of  seeing  such  a  thing  as  this 
living  golden  deer  studded  with  jewels,  which  they  possess  ? 
Such  things  are  not  usually  found  together.' 

4  While  we  were  saying  this  to  one  another,  King,  in 
the  greatest  astonishment,  a  wind  suddenly  began  to  blow, 
tossing  up  the  sea.  That  wind  broke  up  our  ship,  which 
was  resting  on  the  surging  waves,  and  the  people  in  it  were 
whelmed  in  the  sea,  and  the  sea-monsters  began  to  devour 
them.  But  those  two  maidens  came  and  supported  both  of 
us  in  their  arms,  and  lifted  us  up  and  carried  us  to  the  sand- 
bank, so  that  we  escaped  the  jaws  of  the  sea-monsters.  And 
then  that  bank  began  to  be  covered  with  waves,  at  which  we 
were  terrified;  but  those  two  ladies  cheered  us,  and  made 
us  enter  what  seemed  like  the  interior  of  a  cave.  There  we 
began  to  look  at  a  heavenly  wood  of  various  trees,  and  while 
we  were  looking  at  it  the  sea  disappeared,  and  the  bank  and 
the  young  deer  and  the  maidens. 

"  We  wandered  about  there  for  a  time,  saying  to  ourselves  : 
4  What  is  this  strange  thing  ?  It  is  assuredly  some  magic.' 
And  then  we  saw  there  a  great  lake,  transparent,  deep  and 
broad,  like  the  heart  of  great  men,  looking  like  a  material 
representation  of  Nirvana  that  allays  the  fire  of  desire.2 

1  I  read  pranartayantyau  with  Dr  Kern  for  the  obvious  misprint  in  the  text. 
The  y  is  found  in  the  three  India  Office  MSS.  and  in  the  Sanskrit  College  MS. 

Tawney  refers  us  to  Iliad,  xviii,  417-420,  but  the  gold  and  silver  dogs 

of  Odyssey,  vii,  91,  are  surely  more  apposite.  See  my  note  on  "Automata" 
in  Vol.  Ill,  pp.  56-59,  and  Crooke,  "Some  Notes  on  Homeric  Folk-Lore," 
Folk-Lore,  vol.  xix,  p.  71. — n.m.p. 

2  In  the  original,  trishna. 


10  THE  OCEAN  OF  STORY 

41  And  we  saw  a  certain  beautiful  woman  coming  to  bathe 
in  it,  accompanied  by  her  train,  looking  like  an  incarnation 
of  the  beauty  of  the  wood.  And  that  lady  alighted  from 
her  covered  chariot1  and  gathered  lotuses  in  that  lake,  and 
bathed  in  it,  and  meditated  on  Siva.  And  thereupon,  to  our 
astonishment,  Siva  arose  from  the  lake,  a  present  god,  in  the 
form  of  a  linga,  composed  of  splendid  jewels,  and  came  near 
her  ;  and  that  fair  one  worshipped  him  with  various  luxuries 
suited  to  her  Majesty,  and  then  took  her  lyre.  And  then  she 
played  upon  it,  singing  skilfully  to  it  with  rapt  devotion, 
following  the  southern  style  in  respect  of  notes,  time  and 
words.  So  splendid  was  her  performance  that  even  the 
Siddhas  and  other  beings  appeared  there  in  the  air,  having 
their  hearts  attracted  by  hearing  it,  and  remained  motion- 
less, as  if  painted.  And  after  she  had  finished  her  music 2 
she  dismissed  the  god,  and  he  immediately  sank  in  the  lake. 
Then  the  gazelle-eyed  lady  rose  up  and  mounted  her  chariot, 
and  proceeded  to  go  away  slowly  with  her  train. 

"  We  followed  her,  and  eagerly  asked  her  train  over  and 
over  again  who  she  was,  but  none  of  them  gave  us  any  answer. 
Then,  wishing  to  show  that  ambassador  of  the  King  of 
Simhala  your  might,  I  said  to  her  aloud  :  *  Auspicious  one, 
I  adjure  thee,  by  the  touch  of  King  Vikramaditya's  feet,  that 
thou  depart  not  hence  without  revealing  to  me  who  thou 
art.'  When  the  lady  heard  this  she  made  her  train  retire, 
and  alighted  from  her  chariot,  and  coming  up  to  me,  she  said 
with  a  gentle  voice :  '  Is  my  lord  the  noble  King  Vikrama- 
ditya  well  ?  But  why  do  I  ask,  Anangadeva,  since  I  know 
all  about  him  ?  For  I  exerted  magic  power,  and  brought 
you  here  for  the  sake  of  that  king,  for  I  must  honour  hiny  as 
he  delivered  me  from  a  great  danger.  So  come  to  my  palace  ; 
there  I  will  tell  you  all — who  I  am,  and  why  I  ought  to  honour 
that  king,  and  what  service  he  needs  to  have  done  him.' 

44  When  she  had  said  this,  having  left  her  chariot  out  of 
courtesy,  that  fair  one  went  along  the  path  on  foot  and  respect- 

1  All  the  India  Office  MSS.  give  karnirathavatirna. 

2  The  word  Gandharva  should  be  Gandharva ;  see  Bohtlingk  and  Roth, 
s.v.  har  with  upa  and  sain.  No.  2166  has  Gdndharas;  the  other  two  MSS. 
agree  with  Brockhaus'  text. 


MADANAMANJARI'S  CASTLE  11 

fully  conducted  me  to  her  castle,  which  looked  like  heaven. 
It  was  built  of  various  jewels  and  different  kinds  of  gold ; 
its  gates  were  guarded  on  every  side  by  brave  warriors  wear- 
ing various  forms  and  bearing  various  weapons;  and  it  was 
full  of  noble  ladies  of  remarkable  beauty,  looking  as  if  they 
were  charms  that  drew  down  endless  heavenly  enjoyments. 
There  she  honoured  us  with  baths,  unguents,  splendid  dresses 
and  ornaments,  and  made  us  rest  for  a  time." 


P 


CHAPTER  CXXI 

171.  Story  of  King  Vikramdditya 

WHEN  Anangadeva  had  told  this  to  King  Vikrama- 
ditya  in  his  hall  of  audience,  he  continued  as  follows  : 
"  Then,  after  I  had  taken  food,  that  lady,  sit- 
ting in  the  midst  of  her  attendants,  said  to  me  :  '  Listen, 
Anangadeva,  I  will  now  tell  you  all. 

171a.  Madanamanjari  and  the  Kdpdlika1 

I  am  Madanamanjari,  the  daughter  of  Dundubhi,  the 
King  of  the  Yakshas,  and  the  wife  of  Manibhadra,  the  brother 
of  Kuvera.  I  used  always  to  roam  about  happily  with  my 
husband  on  the  banks  of  rivers,  on  hills,  and  in  charming 
groves. 

And  one  day  I  went  with  my  beloved  to  a  garden  in 
Ujjayini  called  Makaranda  to  amuse  myself.  There  it 
happened  that  in  the  dawn  a  low  hypocritical  scoundrel  of 
a  kdpdlika l  saw  me,  when  I  had  just  woke  up  from  a  sleep 
brought  on  by  the  fatigue  of  roaming  about.  That  rascal, 
being  overcome  with  love,  went  into  a  cemetery,  and  pro- 
ceeded to  try  to  procure  me  for  his  wife  by  means  of  a  spell 
and  a  burnt-offering.  But  I,  by  my  power,  found  out  what 
he  was  about,  and  informed  my  husband ;  and  he  told  his 
elder  brother,  Kuvera.  And  Kuvera  went  and  complained 
to  Brahma,  and  the  holy  Brahma,  after  meditating,  said  to 
him  :  "  It  is  true  that  kdpdlika  intends  to  rob  your  brother 
of  his  wife,  for  such  is  the  power  of  those  spells  for  master- 
ing Yakshas,  which  he  possesses.     But  when  she  feels  herself 

1  Bohtlingk  and  Roth  explain  the  word  khandakdpdlika  as  "  ein  Stuck  von 
einem  Kapalika,  ein  Quasi-kapalika."  A  kdpdlika  is,  according  to  Monier 
Williams,  s.v.,  a  worshipper  of  Siva  of  the  left-hand  order,  characterised  by 
carrying  skulls  of  men  as  ornaments,  and  by  eating  and  drinking  from  them. 

These  are  the  same  as  the  Aghori,  for  which  see  Vol.  II,  p.  90w3. — n.m.p. 

12 


THE  MAGIC  CIRCLE  13 

being  drawn  along  by  the  spell,  she  must  invoke  the  pro- 
tection of  King  Vikramaditya  ;  he  will  save  her  from  him." 
Then  Kuvera  came  and  told  this  answer  of  Brahma's  to  my 
husband,  and  my  husband  told  it  to  me,  whose  mind  was 
troubled  by  that  wicked  spell. 

And  in  the  meanwhile  that  hypocritical  kdpdlika,  offering 
a  burnt-offering  in  the  cemetery,  began  to  draw  me  to  him 
by  means  of  a  spell,  duly  muttered  in  a  circle.  And  I,  being 
drawn  by  that  spell,  reached  in  an  agony  of  terror  that  awful 
cemetery,  full  of  bones  and  skulls,  haunted  by  demons.  And 
then  I  saw  there  that  wicked  kdpdlika :  he  had  made  an 
offering  to  the  fire,  and  he  had  in  a  circle  1  a  corpse  lying  on 
its  back,  which  he  had  been  worshipping.  And  that  kdpdlika, 
when  he  saw  that  I  had  arrived,  was  beside  himself  with 
pride,  and  with  difficulty  tore  himself  away  to  rinse  his 
mouth  in  a  river,  which  happened  to  be  near. 

At  that  moment  I  called  to  mind  what  Brahma  had  said, 
and  I  thought :  "  Why  should  I  not  call  to  the  king  for  aid  ? 
He  may  be  roaming  about  in  the  darkness  somewhere  near." 
When  I  had  said  this  to  myself,  I  called  aloud  for  his  help  in 
the  following  words  :  "  Deliver  me,  noble  King  Vikrama- 
ditya !  See,  protecting  talisman  of  the  world,  this  kdpdlika 
is  bent  on  outraging  by  force,  in  your  realm,  me,  a  chaste 
woman,  the  Yakshi  Madanamanjarl  by  name,  the  daughter  of 
Dundubhi,  and  the  wife  of  Manibhadra,  the  younger  brother 
of  Kuvera." 

No  sooner  had  I  finished  this  plaintive  appeal  than  I  saw 
that  king  coming  toward  me,  sword  in  hand  ;  he  seemed  to 
be  all  resplendent  with  brightness  of  valour,  and  he  said  to 
me  :  "  My  good  lady,  do  not  fear  ;  be  at  ease.  I  will  deliver 
you  from  that  kdpdlika,  fair  one.  For  who  is  able  to  work 
such  unrighteousness  in  my  realm  ?  "  When  he  had  said 
this,  he  summoned  a  Vetala,  named  Agnislkha.  And  he,  when 
summoned,  came — tall,  with  flaming  eyes,  with  upstanding 
hair — and  said  to  the  king:  "Tell  me  what  I  am  to  do." 
Then  the  king  said :  "  Kill  and  eat  this  wicked  kdpdlika, 
who  is  trying  to  carry  off  his  neighbour's  wife."     Then  that 

1  For  the  magic  circle  see  Vol.  II,  p.  98m4,  and  Vol.  Ill,  p.  201  et  seq. — 

N.M.P. 


14  THE  OCEAN  OF  STORY 

Vetala,  Agnisikha,  entered  the  corpse  that  was  in  the  circle 
of  adoration,  and  rose  up  and  rushed  forward,  stretching  out 
his  arms  and  mouth.  And  when  the  kdpdlika,  who  had  come 
back  from  rinsing  his  mouth,  was  preparing  to  fly,  he  seized 
him  from  behind  by  the  legs ;  and  he  whirled  him  round  in 
the  air,  and  then  dashed  him  down  with  great  force  on  the 
earth,  and  so  at  one  blow  crushed  his  body  and  his  aspirations. 
When  the  demons  saw  the  kdpdlika  slain  they  were  all 
eager  for  flesh,  and  a  fierce  Vetala,  named  Yamaslkha,  came 
there.  As  soon  as  he  came  he  seized  the  body  of  the  kdpd- 
lika ;  then  the  first  Vetala,  Agnisikha,  said  to  him  :  "  Hear, 
villain !  I  have  killed  this  kdpdlika  by  the  order  of  King 
Vikramaditya ;  pray  what  have  you  to  do  with  him  ?  " 
When  Yamasikha  heard  that,  he  said  to  him  :  "  Then  tell 
me,  what  kind  of  power  has  that  king  ?  "  Then  Agnisikha 
said  :  "If  you  do  not  know  the  nature  of  his  power,  listen, 
I  will  tell  you. 

171aa.    The    Cunning    Gambler    Ddgineya    and    the    Vetala 
Agnisikha  who  submitted  himself  to  King  Vikramaditya 

There  once  lived  in  this  city  a  very  resolute  gambler  of 
the  name  of  Dagineya.  Once  on  a  time  some  gamblers,  by 
fraudulent  play,  won  from  him  all  he  possessed,  and  then 
bound  him  in  order  to  obtain  from  him  the  borrowed  money 
which  he  had  lost  in  addition.  And  as  he  had  nothing,  they 
beat  him  with  sticks  and  other  instruments  of  torture,1  but 
he  made  himself  like  a  stone,  and  seemed  as  rigid  as  a  corpse. 
Then  all  those  wicked  gamblers  took  him  and  threw  him  into 
a  large  dark  well,  fearing  that,  if  he  lived,  he  might  take 
vengeance  on  them. 

But  that  gambler  Dagineya,  when  flung  down  into  that 
very  deep  well,  saw  in  front  of  him  two  great  and  terrible 
men.  But  they,  when  they  saw  him  fall  down  terrified,  said 
to  him  kindly  :  "  Who  are  you,  and  how  have  you  managed 
to  fall  into  this  deep  well  ?     Tell  us !  "     Then  the  gambler 

1  For  aruntudais,  MS.  No.  1882  has  adadanstachcha,  No.  2 1 66  has  adadattascha 
and  3003  adadattuscha.  These  point,  I  suppose,  to  a  reading  adadattachcha ; 
which  means,  "not  paying  what  he  owed." 


THE  DEMONS'  TALE  15 

recovered  his  spirits,  and  told  them  his  story,  and  said  to 
them  :  "  Do  you  also  tell  me  who  you  are,  and  whence  you 
come."  When  those  men  who  were  in  the  pit  heard  that, 
they  said  :  "  Good  sir,  we  were  Brahman  demons  '  dwelling 
in  the  cemetery  belonging  to  this  city,  and  we  possessed  two 
maidens  in  this  very  city  ;  one  was  the  daughter  of  the 
principal  minister,  the  other  of  the  chief  merchant.  And 
no  conjurer  on  the  earth,  however  powerful  his  spells,  was 
able  to  deliver  those  maidens  from  us. 

"  Then  King  Vikramaditya,  who  had  an  affection  for  their 
fathers,  heard  of  it,  and  came  to  the  place  where  those 
maidens  were  with  a  friend  of  their  fathers'.  The  moment 
we  saw  the  king,  we  left  the  maidens  and  tried  to  escape, 
but  we  were  not  able  to  do  so,  though  we  tried  our  utmost. 
We  saw  the  whole  horizon  on  fire  with  his  splendour.  Then 
that  king,  seeing  us,  bound  us  by  his  power.  And  seeing  us 
unhappy,  as  we  were  afraid  of  being  put  to  death,  he  gave 
us  this  order :  *  Ye  wicked  ones,  dwell  for  a  year  in  a  dark 
pit,  and  then  ye  shall  be  set  at  liberty.  But  when  freed, 
ye  must  never  again  commit  such  a  crime  ;  if  ye  do,  I  will 
punish  you  with  destruction.'  After  King  Vishamasila  had 
given  us  this  order,  he  had  us  flung  into  this  dark  pit ;  but 
out  of  mercy  he  did  not  destroy  us. 

"  And  in  eight  more  days  the  year  will  be  completed,  and 
with  it  the  period  during  which  we  were  to  dwell  in  this  cave, 
and  we  shall  then  be  released  from  it.  Now,  friend,  if  you 
engage  to  supply  us  with  some  food  during  those  days,  we 
will  lift  you  out  of  this  pit,  and  set  you  down  outside  it ;  but 
if  you  do  not,  when  lifted  out,  supply  us  with  food  according 
to  your  engagement,  we  will  certainly,  when  we  come  out, 
devour  you." 

When  the  Brahman  demons  made  this  proposal  to  the 
gambler,  he  consented  to  it,  and  they  put  him  out  of  the  pit. 
When  he  got  out  of  it,  he  went  to  the  cemetery  at  night  to 
deal  in  human  flesh,  as  he  saw  no  other  chance  of  getting 
what  he  wanted.  And  I,  happening  to  be  there  at  that  time, 
saw  that  gambler,  who  was  crying  out :  "I  have  human  flesh 
for  sale  ;  buy  it,  somebody !  "     Then  I  said :  "I  will  take  it 

1  Sanskrit,  Brahma-Rakshasa. 


16  THE  OCEAN  OF  STORY 

off  your  hands  :  what  price  do  you  want  for  it  ?  "  And 
he  answered :  "  Give  me  your  shape  and  power."  Then  I 
said  again  to  him :  "  My  fine  fellow,  what  will  you  do  with 
them  ?  "  The  gambler  then  told  me  his  whole  story,  and 
said  to  me  :  "  By  means  of  your  shape  and  power  I  will  get 
hold  of  those  enemies  of  mine,  the  gamblers,  together  with 
the  keeper  of  the  gambling-house,  and  will  give  them  to  the 
Brahman  demons  to  eat."  When  I  heard  that,  I  was  pleased 
with  the  resolute  spirit  of  that  gambler,  and  gave  him  my 
shape  and  my  power  for  a  specified  period  of  seven  days. 
And  by  means  of  them  he  drew  those  men  that  had  injured 
him  into  his  power,  one  after  another,  and  flung  them  into 
the  pit,  and  fed  the  Brahman  demons  on  them  during  seven 
days. 

Then  I  took  back  from  him  my  shape  and  power,  and  that 
gambler  Dagineya,  beside  himself  with  fear,  said  to  me  :  "I 
have  not  given  those  Brahman  demons  any  food  this  day, 
which  is  the  eighth,  so  they  will  now  come  out  and  devour 
me.  Tell  me  what  I  must  do  in  this  case,  for  you  are  my 
friend."  When  he  said  this,  I,  having  got  to  like  him,  from 
being  thrown  with  him,  said  to  him  :  "If  this  is  the  case, 
since  you  have  made  those  two  demons  devour  the  gamblers, 
I  for  your  sake  will  in  turn  eat  the  demons.  So  show  them 
to  me,  my  friend."  When  I  made  the  gambler  this  offer,  he 
at  once  jumped  at  it,  and  took  me  to  the  pit  where  the  demons 
were. 

I,  suspecting  nothing,  bent  my  head  down  to  look  into 
the  pit,  and,  while  I  was  thus  engaged,  the  gambler  put  his 
hand  on  the  back  of  my  neck  and  pushed  me  into  it.  When 
I  fell  into  it,  the  demons  took  me  for  someone  sent  for  them 
to  eat,  and  laid  hold  of  me,  and  I  had  a  wrestling-match  with 
them.  When  they  foimd  that  they  could  not  overcome  the 
might  of  my  arms,  they  desisted  from  the  struggle,  and  asked 
me  who  I  was. 

Then  I  told  them  my  own  story  from  the  point  where  my 
fortunes  became  involved  with  those  of  Dagineya,1  and  they 
made  friends  with  me,  and  said  to  me  :  "  Alas  !  What  a 
trick  that  evil-minded  gambler  has  played  you,  and  us  two, 

1  They  had  heard  Dagineya' s  story  up  to  this  point  from  his  own  lips. 


THE  GAMBLER'S  CHALLENGE       17 

and  those  other  gamblers  !  But  what  confidence  can  be 
placed  in  gamblers  who  profess  exclusively  the  science  of 
cheating ;  whose  minds  are  proof  against  friendship,  pity  and 
gratitude  for  a  benefit  received  ?  Recklessness  and  disregard 
of  all  ties  are  ingrained  in  the  nature  of  gamblers  :  hear  in 
illustration  of  this  the  story  of  Thinthakarala. 

171aaa.  The  Bold  Gambler  Thinthakarala 

Long  ago  there  lived  in  this  very  city  of  Uj  jayini  a  ruffianly 
gambler,  who  was  rightly  named  Thinthakarala.1  He  lost 
perpetually,  and  the  others,  who  won  in  the  game,  used  to 
give  him  every  day  a  hundred  cowries.*  With  those  he 
bought  wheat-flour  from  the  market,  and  in  the  evening 
made  cakes  by  kneading  them  somewhere  or  other  in  a  pot 
with  water,  and  then  he  went  and  cooked  theni  in  the  flame 
of  a  funeral  pyre  in  the  cemetery,  and  ate  them  in  front  of 
Mahakala,  smearing  them  with  the  grease  from  the  lamp 
burning  before  him  :  and  he  always  slept  at  night  on  the 
ground  in  the  court  of  the  same  god's  temple,  pillowing  his 
head  on  his  arm. 

Now,  one  night  he  saw  the  images  of  all  the  Mothers,3 
and  of  the  Yakshas  and  other  divine  beings  in  the  temple  of 
Mahakala  trembling  from  the  proximity  of  spells,  and  this 
thought  arose  in  his  bosom  :  "  Why  should  I  not  employ 
an  artful  device  here  to  obtain  wealth  ?  If  it  succeedsj  well 
and  good ;  if  it  does  not  succeed,  wherein  am  I  the  worse  ?  " 
When  he  had  gone  through  these  reflections,  he  challenged 
those  deities  to  play,  saying  to  them :  "  Come  now,  I  will 
have   a  game  with   you,  and   I   will   act   as  keeper  of  the 

1  This  may  be  loosely  translated  :  "  Terror  of  the  gambling  saloon." 

2  I.e.  Cyprcea  moneta,  found  chiefly  off  the  Maldive  Islands,  Ceylon,  the 
i    Malabar  coast,  Borneo,  etc.     It  was  used   as  a   currency  both  in  India  and 

Africa.  For  a  short  bibliography  on  shell-money  see  Ency.  Brit.,  11th  edit., 
vol.  xxiv,  p.  833.  In  Kashmir  the  cowrie  appears  to  have  been  the  unit  of  the 
monetary  system.  The  number  of  cowries  that  went  to  the  rupee  was  4096. 
See  further,  M.  A.  Stein,  Kalhanas  RajataraAginl,  vol.  ii,  pp.  323,  324 ;  Yule's 
Hobson-Jobson,  under  "Cowry,"  and  especially  Briffault,  The  Mothers,  1927, 
vol.  iii,  pp.  275-278. — n.m.h. 

3  See  Ocean,  Vol.  IV,  pp.  69m1,  225ft1 ;  and  Briffault,  op.  cit.,  vol.  iii,  ch.  xxiv. 

— N.M.P. 

vol.  IX.  B 


18  THE  OCEAN  OF  STORY 

gaming-table,  and  will  fling  the  dice  ;  and  mind,  you  must 
always  pay  up  what  you  lose."  When  he  said  this  to  the 
deities,  they  remained  silent ;  so  Thinthakarala  staked  some 
spotted  cowries,  and  flung  the  dice.  For  this  is  the  universally 
accepted  rule  among  gamblers,  that,  if  a  gambler  does  not 
object  to  the  dice  being  thrown,  he  agrees  to  play.1 

Then,  having  won  much  gold,  he  said  to  the  deities  : 
"  Pay  me  the  money  I  have  won,  as  you  agreed  to  do."  But 
though  the  gambler  said  this  to  the  deities  over  and  over 
again,  they  made  no  answer.  Then  he  flew  into  a  passion 
and  said  to  them  :  "If  you  remain  silent,  I  will  adopt  with 
you  the  same  course  as  is  usually  adopted  with  a  gambler 
who  will  not  pay  the  money  he  has  lost,  but  makes  himself 
as  stiff  as  a  stone.  I  will  simply  saw  through  your  limbs 
with  a  saw  as  sharp  as  the  points  of  Yama's  teeth,  for  I  have 
no  respect  for  anything."  When  he  had  said  this,  he  ran 
towards  them,  saw  in  hand  ;  and  the  deities  immediately 
paid  him  the  gold  he  had  won.  Next  morning  he  lost  it  all 
at  play,  and  in  the  evening  he  came  back  again,  and  extorted 
more  money  from  the  Mothers  in  the  same  way  by  making 
them  play  with  him. 

He  went  on  doing  this  every  day,  and  those  deities,  the 
Mothers,  were  in  very  low  spirits  about  it ;  then  the  goddess 
Chamunda  said  to  them :  "  Whoever,  when  invited  to  gamble, 
says,  'I  sit  out  of  this  game,'  cannot  be  forced  to  play;  this 
is  the  universal  convention  among  gamblers,  ye  Mother  deities. 
So  when  he  invites  you,  say  this  to  him,  and  so  baffle  him." 
When  Chamunda  had  said  this  to  the  Mothers,  they  laid  her 
advice  up  in  their  minds.  And  when  the  gambler  came  at 
night  and  invited  them  to  play  with  him,  all  the  goddesses 
said  with  one  accord :   "  We  sit  out  of  this  game." 

When  Thinthakarala  had  been  thus  repulsed  by  those 
goddesses,  he  invited  their  sovereign  Mahakala  himself  to 
play.  But  that  god,  thinking  that  the  fellow  had  taken  this 
opportunity  of  trying  to  force  him  to  gamble,  said  :  "  I  sit 
out  of  this  game."  Even  gods,  you  see,  like  feeble  persons, 
are  afraid  of  a  thoroughly  self-indulgent,  ruffianly  scoundrel, 
flushed  with  impunity. 

1  See  Vol.  VII,  p.  72. 


THE  MANIFESTATION  19 

Then  that  Thinthakarala,  being  depressed  at  finding  his 
gambler's  artifice  baffled  by  a  knowledge  of  the  etiquette 
of  play,  was  disgusted,  and  said  to  himself :  "  Alas  !  I  am 
baffled  by  these  deities  through  their  learning  the  conven- 
tions of  gamblers  ;  so  I  must  now  flee  for  refuge  to  this 
very  sovereign  of  gods."  Having  formed  this  resolution  in 
his  heart,  Thinthakarala  embraced  the  feet  of  Mahakala,  and 
praising  him,  addressed  to  him  the  following  petition  :  "I 
adore  thee  that  sittest  naked  ■  with  thy  head  resting  on 
thy  knee ;  thy  moon,  thy  bull,  and  thy  elephant-skin  having 
been  won  at  play  by  Devi.  When  the  gods  give  all  powers 
at  thy  mere  desire,  and  when  thou  art  free  from  longings, 
having  for  thy  only  possessions  the  matted  lock,  the  ashes  and 
the  skull,  how  canst  thou  suddenly  have  become  avaricious 
with  regard  to  hapless  me,  in  that  thou  desirest  to  dis- 
appoint me  for  so  small  a  gain  ?  Of  a  truth  the  wishingr 
tree  no  longer  gratifies  the  hope  of  the  poor,  as  thou  dost 
not  support  me,  lord  Bhairava,  though  thou  supportest  the 
world.  So,  as  I  have  fled  to  thee  as  a  suppliant,  holy  Sthanu, 
with  my  mind  pierced  with  grievous  woe,  thou  oughtest  even 
to  pardon  presumption  in  me.  Thou  hast  three  eyes,  I  have 
three  dice,2  so  I  am  like  thee  in  one  respect ;  thou  hast  ashes 
on  thy  body,  so  have  I ;  thou  eatest  from  a  skull,  so  do  I  : 
show  me  mercy.  When  I  have  conversed  with  you  gods, 
how  can  I  afterwards  bear  to  converse  with  gamblers  ?  So 
deliver  me  from  my  calamity." 

With  this  and  similar  utterances  the  gambler  praised  that 
Bhairava,  until  at  last  the  god  was  pleased,  and  manifesting 
himself,  said  to  him  :  "  Thinthakarala,  I  am  pleased  with 
thee  ;  do  not  be  despondent.  Remain  here  with  me  :  I  will 
provide  thee  with  enjoyments."  In  accordance  with  this 
;  command  of  the  god's  that  gambler  remained  there,  enjoying 
all  kinds  of  luxuries  provided  by  the  favour  of  the  deity. 

1  Two  of  the  India  Office  MSS.  and  the  Sanskrit  College  MS.  have  indu 
*  for  Indra;  the  other  has  inmu.     I  have  adopted  indu.     In  sloka  100  for  dadute 

;  No.  1882,  and  the  Sanskrit  College  MS.,  read  dadhate,  which  means  that  the 
god's  possession  of  wealth  and  power  depends  on  the  will  of  Siva.  In  //.  89 
the  Sanskrit  College  MS.  reads  ekada  for  the  unmetrical  devatah. 

2  Tryaksha  can  probably  mean  "  having  three  dice,"  as  well  as  "  having 
three  eyes." 


20  THE  OCEAN  OF  STORY 

Now,  one  night  the  god  saw  certain  Apsarases,  that  had 
come  to  bathe  in  that  holy  pool  of  Mahakala,  and  he  gave 
this  command  to  Thinthakarala :  "  While  all  these  nymphs 
of  heaven  are  engaged  in  bathing,  quickly  snatch  up  the 
clothes,  which  they  have  laid  on  the  bank,  and  bring  them 
here ;  and  do  not  give  them  back  their  garments  until  they 
surrender  to  you  this  young  nymph,  named  Kalavati."  x 

When  Thinthakarala  had  received  this  command  from 
Bhairava,  he  went  and  carried  off  the  garments  of  those 
heavenly  beauties,  while  they  were  bathing ;  and  they  said 
to  him  :  "  Give  us  back  our  garments,  please  ;  do  not  leave 
us  naked."  But  he  answered  them,  confident  in  the  power 
which  Siva  gave :  "If  you  will  give  me  the  young  nymph 
Kalavati,  I  will  give  you  back  these  garments,  but  not 
otherwise."  When  they  heard  that,  seeing  that  he  was  a 
stubborn  fellow  to  deal  with,  and  remembering  that  Indra 
had  pronounced  a  curse  of  this  kind  upon  Kalavati,  they 
agreed  to  his  demand.  And  on  his  giving  back  the  garments, 
they  bestowed  on  him,  in  due  form,  Kalavati,  the  daughter 
of  Alambusha. 

Then  the  Apsarases  departed,  and  Thinthakarala  re- 
mained there  with  that  Kalavati  in  a  house  built  by  the  wish 
of  Siva.  And  Kalavati  went  in  the  day  to  heaven  to  attend 
upon  the  king  of  the  gods,  but  at  night  she  always  returned  2 
to  her  husband.  And  one  day  she  said  to  him  in  the  ardour 
of  her  affection :  "  My  dear,  the  curse  of  Siva,  which  enabled 
me  to  obtain  you  for  a  husband,  has  really  proved  a  blessing." 
Thereupon  her  husband,  Thinthakarala,  asked  her  the  cause 
of  the  curse,  and  the  nymph  Kalavati  thus  answered  him  : 

"  One  day,  when  I  had  seen  the  gods  in  a  garden,  I  praised 
the  enjoyments  of  mortals,  depreciating  the  pleasures  of  the 
dwellers  in  heaven,  as  giving  joys  that  consist  only  in  seeing.3 
When  the  king  of  the  gods  heard  that,  he  cursed  me,  saying : 
*  Thou  shalt  go  and  be  married  by  a  mortal,  and  enjoy  those 
human  pleasures.'     In  this  way  has  come  about  our  union 

1  Cf.  Vol.  VIII,  p.  58,  and  see  also  Appendix  I,  on  "Swan-maidens,"  in 
that  volume. — n.m.p. 

2  Upayau  is  a  misprint  for  upayayau,  as  is  evident  from  the  MSS. 

3  The  three  India  Office  MSS.  and  the  Sanskrit  College  MS.  give  drishti. 


THE  DIVINE  COAT  21 

that  is  mutually  agreeable.  And  to-morrow  I  shall  return 
to  heaven  after  a  long  absence  :  do  not  be  unhappy  about 
it,  for  Rambha  is  going  to  dance  a  new  piece  before  Vishnu, 
and  I  must  remain  there,  my  beloved,  until  the  exhibition 
is  at  an  end." 

Then  Thinthakarala,  whom  love  had  made  like  a  spoiled 
child,  said  to  her :  "I  will  go  there  and  look  at  that  dance 
unperceived,  take  me  there."  When  Kalavati  heard  that, 
she  said  :  "  How  is  it  fitting  for  me  to  do  this  ?  The  king 
of  the  gods  might  be  angry,  if  he  found  it  out."  Though 
she  said  this  to  him,  he  continued  to  press  her ;  then,  out  of 
love,  she  agreed  to  take  him  there. 

So  the  next  morning  Kalavati,  by  her  power,  concealed 
Thinthakarala  in  a  lotus,  which  she  placed  as  an  ornament 
in  her  ear,  and  took  him  to  the  palace  of  Indra.'  When  Thin- 
thakarala saw  that  palace,  the  doors  of  which  were  adorned 
by  the  elephant  of  the  gods,  which  was  set  off  by  the  garden 
of  Nandana,  he  thought  himself  a  god,  and  was  highly 
delighted.  And  in  the  Court  of  Indra,  frequented  by  gods, 
he  beheld  the  strange  and  delightful  spectacle  of  Rambha's 
dance,  accompanied  by  the  singing  of  all  the  nymphs  of 
heaven.  And  he  heard  all  the  musical  instruments  played  by 
Narada  and  the  other  minstrels ;  for  what  is  hard  to  obtain 
in  this  world,  if  the  supreme  god  l  is  favourable  to  one  ? 

Then,  at  the  end  of  the  exhibition,  a  mime,  in  the  shape 
of  a  divine  goat,  rose  up,  and  began  to  dance  with  heavenly 2 
movements.  And  Thinthakarala,  when  he  saw  him,  recog- 
nized him,  and  said  to  himself :  "  Why,  I  see  this  goat  in 
Ujjayini,  figuring  as  a  mere  animal,  and  here  he  is  dancing 
as  a  mime  before  Indra.  Of  a  truth  this  must  be  some 
strange  incomprehensible  heavenly  delusion."  While  Thin- 
thakarala was  going  through  these  reflections  in  his  mind, 
the  dance  of  the  goat-mime  came  to  an  end,  and  then 
Indra  returned  to  his  own  place.  And  then  Kalavati,  in 
high  spirits,  also  took  back  Thinthakarala  to  his  own  home, 
concealed  in  the  lotus  ornament  of  her  ear. 

1  I.e.  Siva  in  this  instance. 

2  For  the  second  divya  in  si.  132  b,  MSS.  Nos.  1882  and  2166  give  navya, 
"new." 


22  THE  OCEAN  OF  STORY 

And  the  next  day  Thinthakarala  beheld  in  Ujjayini  that 
goat-formed  mime  of  the  gods,  who  had  returned  there,  and 
he  insolently  said  to  him  :  "  Come,  dance  before  me,  as  you 
dance  before  Indra.  If  you  do  not,  I  shall  be  angry  with 
you  ;  show  off  your  dancing  powers,  you  mime."  When  the 
goat  heard  this  he  was  astonished,  and  remained  silent, 
saying  to  himself:  "  How  can  this  mere  mortal  know  so  much 
about  me  ?  "  But  when,  in  spite  of  persistent  entreaties, 
the  goat  refused  to  dance,  Thinthakarala  beat  him  on  the 
head  with  sticks.  Then  the  goat  went  with  bleeding  head  to 
Indra,  and  told  him  all  that  had  taken  place.  And  Indra, 
by  his  supernatural  powers  of  contemplation,  discovered  the 
whole  secret,  how  Kalavati  had  brought  Thinthakarala  to 
heaven  when  Rambha  was  dancing,  and  how  that  profane 
fellow  had  there  seen  the  goat  dancing.  Then  Indra  sum- 
moned Kalavati,  and  pronounced  on  her  the  following  curse  : 
"  Since,  out  of  love,  thou  didst  secretly  bring  here  the  man 
who  has  reduced  the  goat  to  this  state  to  make  him  dance, 
depart  and  become  an  image  on  a  pillar  1  in  the  temple  built 
by  King  Narasimha  in  the  city  of  Nagapura." 

When  Indra  had  said  this,  Alambusha,  the  mother  of 
Kalavati,  tried  to  appease  him,  and  at  last  he  was  with 
difficulty  appeased,  and  he  thus  fixed  an  end  to  the  curse : 
"  When  that  temple,  which  it  has  taken  many  years  to 
complete,  shall  perish  and  be  levelled  with  the  ground,  then 
shall  her  curse  come  to  an  end."  So  Kalavati  came  weeping 
and  told  to  Thinthakarala  the  curse  Indra  had  pronounced, 
together  with  the  end  he  had  appointed  to  it,  and  how  he 
himself  was  to  blame,  and  then,  after  giving  him  her  orna- 
ments, she  entered  into  an  image  on  the  front  of  a  pillar  in 
the  temple  in  Nagapura. 

Thinthakarala  for  his  part,  smitten  with  the  poison  of 
separation  from  her,  could  neither  hear  nor  see,  but  rolled 
swooning  on  the  ground.  And  when  that  gambler  came  to 
his  senses  he  uttered  this  lament :  "  Alas  !  fool  that  I  was. 
I  revealed  the  secret,  though  I  knew  better  all  the  time — for 
how  can  people  like  myself,  who  are  by  nature  thoughtless, 

1  For  a  large  number  of  references  to  metamorphoses  into  stone,  see 
Chauvin,  op.  cit.,  vi,  p.  58. — n.m.p. 


THE  BURIED  PITCHERS  23 

show  self-restraint  ?  So  now  this  intolerable  separation  has 
fallen  to  my  lot."  However,  in  a  moment  he  said  to  him- 
self :  "  This  is  no  time  for  me  to  despond  ;  why  should  I  not 
recover  firmness  and  strive  to  put  an  end  to  her  curse  ?  " 

After  going  through  these  reflections,  the  cunning  fellow 
thought  carefully  over  the  matter,  and  assuming  the  dress 
of  a  mendicant  devotee,  went  with  rosary,  antelope-skin, 
and  matted  hair,  to  Nagapura.  There  he  secretly  buried,  in 
a  forest  outside  the  city,  four  pitchers  containing  his  wife's 
ornaments — one  towards  each  of  the  cardinal  points ;  and 
one  full  of  sets  of  the  five  precious  things  *  he  deliberately 
buried  within  the  city,  in  the  earth  of  the  market-place,  in 
front  of  the  god  himself. 

When  he  had  done  this,  he  built  a  hut  on  the  bank  of  the 
river,  and  remained  there,  affecting  a  hypocritical  asceticism,2 
pretending  to  be  meditating  and  muttering.  And  by  bathing 
three  times  in  the  day,  and  eating  only  the  food  given  him  as 
alms,  after  washing  it  with  water  on  a  stone,  he  acquired  the 
character  of  a  very  holy  man. 

In  course  of  time  his  fame  reached  the  ears  of  the  king, 
and  the  king  often  invited  him,  but  he  never  went  near  him ; 
so  the  king  came  to  see  him,  and  remained  a  long  time  in 
conversation  with  him.  And  in  the  evening,  when  the  king 
was  preparing  to  depart,  a  female  jackal  suddenly  uttered 
a  yell  at  a  distance.  When  the  cunning  gambler,  who  was 
passing  himself  off  as  an  ascetic,  heard  that,  he  laughed. 
And  when  the  king  asked  him  the  meaning  of  the  laugh,3 
he  said  :  "  Oh !  never  mind."  But  when  the  king  went  on 
persistently  questioning  him,  the  deceitful  fellow  said  :  "In 
the  forest  to  the  east  of  this  city,  under  a  ratan,  there  is  a 
pitcher  full  of  jewelled  ornaments ;  so  take  it."  This,  King, 
is  what  that  female  jackal  told  me,  for  I  understand  the 
language  of  animals." 

Then  the  king  was  full  of  curiosity  :   so  the  ascetic  took 

1  Gold,    diamond,    sapphire,    ruby,    and    pearl.     The    Buddhists    usually 

enumerate  seven:  see  Burnouf,  Lotus  de  la  Bonne  Lot,  p.  319. The  list  is 

nearly  the  same  as  that  of  the  five  jewels.     See  Vol.  VII,  p.  247n2. — n.m.p. 

2  See  section  iv,  p.  228,  of  Bloomfield's  "  False  Ascetics  and  Nuns  in 
Hindu  Fiction,"  Journ.  Amer.  Orient.  Soc.,  vol.  xliv,  pp.  202-242. — n.m.p. 

3  See  Vol.  VII,  pp.  253-256.— n.m.p. 


24  THE  OCEAN  OF  STORY 

him  to  the  spot,  and  dug  up  the  earth,  and  took  out  that 
pitcher,  and  gave  it  to  him.  Then  the  king,  having  obtained 
the  ornaments,  began  to  have  faith  in  the  ascetic,  and  con- 
sidered that  he  not  only  possessed  supernatural  knowledge, 
but  was  a  truthful  and  unselfish  devotee.  So  he  conducted 
him  to  his  cell,  and  prostrated  himself  at  his  feet  again  and 
again,  and  returned  to  his  palace  at  night  with  his  ministers, 
praising  his  virtues. 

In  the  same  way,  when  the  king  again  came  to  him,  the 
ascetic  pretended  to  understand  the  cry  of  an  animal,  and  in 
this  way  made  over  to  the  king  the  other  three  pitchers, 
buried  towards  the  other  three  cardinal  points.  Then  the 
king  and  the  citizens  and  the  king's  wives  became  exclusively 
devoted  to  the  ascetic,  and  were,  so  to  speak,  quite  absorbed 
in  him. 

Now,  one  day,  the  king  took  that  wicked  ascetic  to  the 
temple  for  a  moment ;  so  he  contrived  to  hear  in  the  market- 
place the  cry  of  a  crow.  Then  he  said  to  the  king  :  "  Did 
you  hear  what  the  crow  said  ?  '  In  this  very  market-place 
there  is  a  pitcher  full  of  valuable  jewels  buried  in  front  of  the 
god  :  why  do  you  not  take  it  up  also  ?  '  This  was  the  mean- 
ing of  his  cry ;  so  come  and  take  possession  of  it."  When 
the  deceitful  ascetic  had  said  this,  he  conducted  him  there, 
and  took  up  out  of  the  earth  the  pitcher  full  of  valuable 
jewels,  and  gave  it  to  the  king.  Then  the  king,  in  his  exces- 
sive satisfaction,  entered  the  temple  holding  that  pretended 
seer  by  the  hand. 

There  the  mendicant  brushed  against  that  image  on  the 
pillar  which  his  beloved  Kalavati  had  entered,  and  saw  her. 
And  Kalavati,  wearing  the  form  of  the  image  on  the  pillar, 
was  afflicted  when  she  saw  her  husband,  and  began  to  weep 
then  and  there.  When  the  king  and  his  attendants  saw  this, 
they  were  amazed  and  cast  down,  and  said  to  that  pretended 
seer :  "  Reverend  sir,  what  is  the  meaning  of  this  ?  "  Then 
the  cunning  rascal,  pretending  to  be  despondent  and  be- 
wildered, said  to  the  king  :  "  Come  to  your  palace  ;  there  I 
will  tell  you  this  secret,  though  it  is  almost  too  terrible  to  be 
revealed." 

When  he  had  said  this,  he  led  the  king  to  the  palace,  and 


THE  TRICKERY  OF  GAMBLERS  25 

said  to  him  :  "  Since  you  built  this  temple  on  an  unlucky 
spot  and  in  an  inauspicious  moment,  on  the  third  day  from 
now  a  misfortune  will  befall  you.  It  was  for  this  reason 
that  the  image  on  the  pillar  wept  when  she  saw  you.  So,  if 
you  care  for  your  body's  weal,  my  sovereign,  take  this  into 
consideration,  and  this  very  day  quickly  level  this  temple 
with  the  earth  ;  and  build  another  temple  somewhere  else, 
on  a  lucky  spot,  and  in  an  auspicious  moment.  Let  the  evil 
omen  be  averted,  and  ensure  the  prosperity  of  yourself  and 
your  kingdom."  When  he  had  said  this  to  the  king,  he,  in 
his  terror,  gave  command  to  his  subjects,  and  in  one  day 
levelled  that  temple  with  the  earth,  and  he  began  to  build 
another  temple  in  another  place.  So  true  is  it  that  rogues 
with  their  tricks  gain  the  confidence  of  princes,  and  impose 
upon  them. 

Accordingly,  the  gambler  Thinthakarala,  having  gained 
his  object,  abandoned  the  disguise  of  a  mendicant,  and  fled, 
and  went  to  Ujjayini.  And  Kalavati,  finding  it  out,  went  to 
meet  him  on  the  road,  freed  from  her  curse  and  happy,  and 
she  comforted  him,  and  then  went  to  heaven  to  visit  Indra. 
And  Indra  was  astonished,  but  when  he  heard  from  her 
mouth  the  artifice  of  her  husband  the  gambler,  he  laughed 
and  was  highly  delighted. 

Then  Brihaspati,  who  was  at  his  side,  said  to  Indra: 
"  Gamblers  are  always  like  this,  abounding  in  every  kind  of 
trickery.  For  instance,  in  a  previous  kalpa  there  was  in  a 
The  Gambler  certain  city  a  gambler,  of  the  name  of  Kuttani- 
who  cheated  kapata,  accomplished  in  dishonest  play.  When 
he  went  to  the  other  world,  Indra  said  to  him  : 
4  Gambler,  you  will  have  to  live  a  kalpa  in  hell  on  account 
of  your  crimes,  but,  owing  to  your  charity,  you  are  to  be 
Indra  for  one  day,  for  once  on  a  time  you  gave  a  gold  coin 
to  a  knower  of  the  Supreme  Soul.  So  say  whether  you  will 
take  out  first  your  period  in  hell  or  your  period  as  Indra.' 
When  the  gambler  heard  that,  he  said  :  '  I  will  take  out  first 
\     my  period  as  Indra.' 

"  Then  Yama  sent  the  gambler  to  heaven,  and  the  gods 

1  Cf.  Vol.  VI,  p.  92  et  seq.,  and  see  p.  99  el  seq.  of  Brown's  article,  as 
mentioned  in  the  note  on  p.  92. — n.m.p. 


26  THE  OCEAN  OF  STORY 

deposed  Indra  for  a  day,  and  crowned  him  sovereign  in  his 
stead.  He,  having  obtained  sovereign  sway,  summoned  to 
heaven  the  gamblers,  his  friends,  and  his  female  favourites, 
and  in  virtue  of  his  regal  authority  gave  this  order  to  the 
gods :  '  Carry  us  all  in  a  moment  to  all  the  holy  bathing- 
places,1  those  in  heaven,  and  those  on  earth,  and  those  in 
the  seven  dvipas ;  and  enter  this  very  day  into  all  the  kings 
on  the  earth  and  bestow  without  ceasing  great  gifts  for  our 
benefit.' 

"  When  he  gave  this  order  to  the  gods,  they  did  every- 
thing as  he  had  desired,  and  by  means  of  those  holy  observ- 
ances his  sins  were  washed 2  away,  and  he  obtained  the  rank 
of  Indra  permanently.  And  by  his  favour  his  friends  and 
his  female  favourites,  that  he  had  summoned  to  heaven,  had 
their  sins  destroyed,  and  obtained  immortality.  The  next 
day  Chitragupta  informed  Yama  that  the  gambler  had,  by 
his  discretion,  obtained  the  rank  of  Indra  permanently.  Then 
Yama,  hearing  of  his  meritorious  actions,  was  astonished,  and 
said  :   '  Oho  !   this  gambler  has  cheated  us.'  " 

When  Brihaspati  had  told  this  story,  he  said,  "  Such, 
O  wielder  of  the  thunderbolt,  are  gamblers,"  and  then  held 
his  peace.  And  then  Indra  sent  Kalavati  to  summon  Thin- 
thakarala  to  heaven.  There  the  king  of  the  gods,  pleased 
with  his  cleverness  and  resolution,  honoured  him,  and  gave 
him  Kalavati  to  wife,  and  made  him  an  attendant  on  him- 
self. Then  the  brave  Thinthakarala  lived  happily,  like  a  god, 
in  heaven,  with  Kalavati,  by  the  favour  of  Siva. 


171aa.  The     Cunning    Gambler    Ddgineya    and    the    Vetala 
Agnisikha  who  submitted  himself  to  King  Vikramdditya 

"  So  you  see,  such  is  the  style  in  which  gamblers  exhibit 
their  treachery  and  audacity;     accordingly,  Agnisikha  the 

1  No.  1882  reads  snapayata  tatkshandt  at  the  end  of  si.  194  a.  It  seems  to 
remove  a  tautology,  but  is  unmetrical.  "  Take  us  and  cause  us  to  bathe."  The 
Sanskrit  College  MS.  has  snapayata  tatshanam. 

2  I  read  dhxda  for  dyida;  No.  1882  (the  Taylor  MS.)  and  the  Sanskrit 
College  MS.  have  dhfda ;  No.  3003  has  dhfda ;  the  other  MS.  does  not  contain 
the  passage. 


BLACK  MAGIC  27 

Vampire,  what  is  there  to  be  surprised  at  in  your  having 
been  treacherously  thrown  into  this  well  by  Dagineya  the 
gambler  ?  So  come  out  of  this  pit,  friend,  and  we  will  come 
out  also." 

When  the  Brahman  demon  said  this  to  me,  I  came  up 
out  of  that  pit,  and  being  hungry,  I  came  across  a  Brahman 
traveller  that  night  in  the  city.  So  I  rushed  forward  and 
seized  that  Brahman  to  eat  him,  but  he  invoked  the  pro- 
tection of  King  Vikramaditya.  And  the  moment  the  king 
heard  his  cry,  he  rushed  out  like  flame,  and  while  still  at  a 
distance,  checked  me  by  exclaiming  :  "  Ah,  villain  !  do  not 
kill  the  Brahman  "  :  and  then  he  proceeded  to  cut  off  the 
head  of  a  figure  of  a  man  he  had  drawn — that  did  not  sever 
my  neck,  but  made  it  stream  with  blood.1 

Then  I  left  the  Brahman  and  clung  to  the  king's  feet,  and 
he  spared  my  life. 

171a.  Madanamanjarl  and  the  Kdpdlika 

"  Such  is  the  power  of  that  god,  King  Vikramaditya. 
And  it  is  by  his  orders  that  I  have  slain  this  hypocritical 
kdpdlika.  So  he  is  my  proper  prey,  to  be  devoured  by  me 
as  being  a  Vetala ;  let  him  go,  Yamasikha  !  " 

Though  Agnisikha  made  this  appeal  to  Yamasikha,  the 
latter  proceeded  contumaciously  to  drag  with  his  hand  the 
corpse  of  that  hypocritical  kdpdlika.  Then  King  Vikrama- 
ditya appeared  there,  and  drew  the  figure  of  a  man  on  the 
earth,  and  then  cut  off  its  hand  with  his  sword.  That  made 
the  hand  of  Yamasikha  fall  severed  ;  so  he  left  the  corpse, 
and  fled  in  fear.  And  Agnisikha  immediately  devoured  the 
corpse  of  that  kdpdlika.  And  I  witnessed  all  this,  securely 
protected  by  the  might  of  the  king.2 

1  An  interesting  use  of  sympathetic  black  magic,  occurring  again  a  little 
lower,  but  in  this  case  with  the  hand. 

2  I  read  dlikhya  purusham  bhumau.  This  is  the  reading  of  the  Taylor  MS., 
the  other  has  atikhya.     The  Sanskrit  College  MS.  has  alikhya  purushain. 


28  THE  OCEAN  OF  STORY 

171.  Story  of  King  Vikramaditya 

In  these  words  did  that  wife  of  the  Yaksha,  Madana- 
manjari  by  name,  describe  your  power,  O  King,  and  then  she 
went  on  to  say  to  me : 

"  Then,  Anangadeva,  the  king  said  to  me  in  a  gentle 
voice  :  *  Yakshi,  being  delivered  from  the  kdpdlika,  go  to 
the  house  of  your  husband.'  Then  I  bowed  before  him,  and 
returned  to  this  my  own  home,  thinking  how  I  might  repay 
to  that  king  the  benefit  he  had  conferred  on  me.  In  this 
way  your  master  gave  me  life,  family  and  husband  ;  and 
when  you  tell  him  this  story  of  mine,  it  will  agree  with  his 
own  recollections. 

"  Moreover,  I  have  to-day  found  out  that  the  King  of 
Simhala  has  sent  to  that  king  his  daughter,  the  greatest 
beauty  in  the  three  worlds,  who  has  of  her  own  accord  elected 
to  marry  him.  And  all  the  kings,  being  jealous,  have  gathered 
themselves  together  and  formed  the  intention  of  killing 
Yikramasakti  and  the  dependent  kings,1  and  of  carrying  off 
that  maiden.  So,  do  you  go,  and  make  their  intention  known 
to  Yikramasakti,  in  order  that  he  may  be  on  his  guard  and 
ready  to  repel  their  attack.  And  I  will  exert  myself  to  enable 
King  Vikramaditya  to  conquer  those  enemies  and  gain  the 
victory. 

"  For  this  reason  I  brought  vou  here  bv  mv  own  deluding 
power,  in  order  that  you  might  tell  all  this  to  King  Vikrama- 
sakti  and  the  dependent  monarchs  ;  and  I  will  send  to  your 
sovereign  such  a  present  as  shall  to  a  certain  small  extent  be 
a  requital  for  the  benefit  that  he  conferred  on  me." 

While  she  was  saying  this,  the  two  maidens  that  we  had 
seen  in  the  sea  came  there  with  the  deer  ;  one  had  a  body 
white  as  the  moon,  the  other  was  dark  as  a  priyangu  ;  so 
Continuation  „/  they  seemed  like  Ganga  and  Yamuna  returned 
A  nan  gad  era  *  from  worshipping  the  ocean,  the  monarch  of 
Adventures  rivers<  yVTieii  they  had  sat  down,  I  put  this 
question  to  the  Yakshi  :  "  Goddess,  who  are  these  maidens, 
and  what  is  the  meaning  of  this  golden  deer  ?  "     When  the 

1  Both  the  India  Office  MSS.  in  which  this  passage  is  found  give  tatsa- 
mantam.      So  Vikramasakti  would  himself  be  a  "  dependent  king." 


THE  TWO  DANAVAS  29 

Yakshini  heard  this,  King,  she  said  to  me :  "  Anangadeva,  if 
you  feel  any  curiosity  about  the  matter,  listen,  I  will  tell  you. 


171b.  Ghanta  and  Nighanta  and  the  Two  Maidens 

Long  ago  there  came  to  impede  Prajapati,  in  his  creation 
of  creatures,  two  terrible  Danavas,  named  Ghanta  and 
Nighanta,  invincible  even  by  gods.  And  the  Creator,  being 
desirous  of  destroying  them,  created  these  two  maidens,  the 
splendour  of  whose  measureless  beauty  seemed  capable  of 
maddening  the  world.  And  those  two  mighty  Asuras,  when 
they  saw  these  two  exceedingly  wonderful  maidens,  tried  to 
carry  them  off ;  and  fighting  with  one  another,  they  both  of 
them  met  their  death.1 

Then  Brahma  bestowed  these  maidens  on  Kuvera,  saying, 
"  You  must  give  these  girls  to  some  suitable  husband  "  ; 
and  Kuvera  made  them  over  to  my  husband,  who  is  his 
younger  brother ;  and  in  the  same  way  my  husband  passed 
these  fair  ones  2  on  to  me ;  and  I  have  thought  of  King 
Vikramaditya  as  a  husband  for  them,  for,  as  he  is  an 
incarnation  of  a  god,  he  is  a  fit  person  for  them  to  marry. 

171.  Story  of  King  Vikramaditya 

M  Such  are  the  facts  with  regard  to  these  maidens ;  now 
hear  the  history  of  the  deer. 

171c.  Jayanta  and  the  Golden  Deer 

Indra  had  a  beloved  son  named  Jayanta.  Once  on  a 
time,  when  he,  still  an  infant,  was  being  carried  about  in  the 
air  by  the  celestial  nymphs,  he  saw  some  princes  in  a  wood 
on  earth  playing  with  some  young  deer.     Then  Jayanta 3  went 

1  Cf.  the  story  of  Sunda  and  Upasunda,  Vol.  II,  pp.  13-14;  and  Preller, 
>       Griechische  Mythologie,  vol.  i,  p.  81m1. 

2  For  ete  manorame  No.  3003  and  the  Sanskrit  College  MS.  have  vara- 
karanam:  "in  order  that  I  might  find  a  husband  for  them."  No.  1882  has 
varanam  for  karanam. 

3  For  Jayanto  MSS.  Nos.  1882  and  3003  and  the  Sanskrit  College  MS.  give 
hevdkl — i.e.  "  full  of  longing." 


30  THE  OCEAN  OF  STORY 

to  heaven,  and  cried  in  the  presence  of  his  father  because  he 
had  not  got  a  deer  to  play  with,  as  a  child  would  naturally 
do.  Accordingly  Indra  had  a  deer  made  for  him  by  Visva- 
karman,  of  gold  and  jewels,  and  life  was  given  to  the  animal 
by  sprinkling  it  with  nectar.  Then  Jayanta  played  with  it, 
and  was  delighted  with  it,  and  the  young  deer  was  continually 
roaming  about  in  heaven. 

In  course  of  time  that  son  of  Ravana,  who  was  rightly 
named  Indra  jit,1  carried  off  the  young  deer  from  heaven  and 
took  it  to  his  own  city  Lanka.  And  after  a  further  period 
had  elapsed — Ravana  and  Indra  jit  having  been  slain  by  the 
heroes  Rama  and  Lakshmana,  to  avenge  the  carrying  off  of  Sita, 
and  Vibhishana  having  been  set  upon  the  throne  of  Lanka, 
as  King  of  the  Rakshasas — that  wonderful  deer  of  gold 
and  jewels  remained  in  his  palace.  And  once  on  a  time, 
when  I  was  taken  by  my  husband's  relations  to  Vibhishana's 
palace  on  the  occasion  of  a  festival,  he  gave  me  the  deer  as 
a  complimentary  present.  And  that  young  heaven-born  deer 
is  now  in  my  house,  and  I  must  bestow  it  on  your  master. 

171.  Story  of  King  Vikramdditya 

And  while  the  Yakshini  was  telling  me  this  string  of  tales, 
the  sun,  the  friend  of  the  kamalini,  went  to  rest.  Then  I  and 
the  ambassador  of  the  King  of  Simhala  went  to  sleep,  both 
of  us,  after  the  evening  ceremonies,  in  a  palace  which  the 
Yakshini  assigned  to  us. 

In  the  morning  we  woke  up  and  saw,  my  sovereign,  that 
the  army  of  Vikramasakti,  your  vassal,  had  arrived.  We 
reflected  that  that  must  be  a  display  of  the  Yakshini's  power, 
and  quickly  went  wondering  into  the  presence  of  Vikrama- 
sakti. And  he,  as  soon  as  he  saw,  showed  us  great  honour, 
and  asked  after  your  welfare  ;  and  was  on  the  point  of  asking 
us  what  message  the  King  of  Simhala  had  sent,  when  the  two 
heavenly  maidens — whose  history  the  Yakshini  has  related 
to  us — and  the  young  deer  arrived  there,  escorted  by  the 
army  of  the  Yakshas.  When  King  Vikramasakti  saw  this,  he 
suspected  some  glamour  of  malignant  demons,  and  he  said 

1  I.e.  conqueror  of  Indra. 


THE  GREAT  BATTLE  31 

to  me  apprehensively  :  "  What  is  the  meaning  of  this  ?  " 
Then  I  told  him  in  due  course  the  commission  of  the  King  of 
Simhala,  and  the  circumstances  connected  with  the  Yakshini, 
the  two  maidens,  and  the  deer.  Moreover,  I  informed  him 
of  the  hostile  scheme  of  your  Majesty's  enemies,  which  was  to 
be  carried  out  by  all  the  kings  in  combination,  and  which  I 
had  heard  of  from  the  Yakshi.  Then  Vikrama^akti  honoured 
us  two  ambassadors,  and  those  two  heavenly  maidens  ;  and 
being  delighted,  made  his  army  ready  for  battle  with  the 
assistance  of  the  other  vassal  kings. 

And  immediately,  King,  there  was  heard  in  the  army 
the  loud  beating  of  drums,  and  at  the  same  instant  there 
was  seen  the  mighty  host  of  hostile  kings,  accompanied  by 
Anmxradeva  *ne  Mlechchhas.  Then  our  army  and  the  hostile 
tells  of  the  army,  furious  at  beholding  one  another,  closed 
Great  Battle  ^j^  a  rush,  and  the  battle  began.  Thereupon 
some  of  the  Yakshas  sent  by  the  Yakshi  entered  our  soldiers, 
and  so  smote  the  army  of  the  enemies,  and  others  smote  them 
in  open  fight.1  And  there  arose  a  terrible  tempest  of  battle, 
overspread  with  a  cloud  formed  of  the  dust  raised  by  the 
army,  in  which  sword-blades  fell  thick  as  rain,  and  the  shouts 
of  heroes  thundered.  And  the  heads  of  our  enemies  flying  up, 
as  they  were  cut  off,  and  falling  again,  made  it  seem  as  if  the 
Fortune  of  our  victory  were  playing  at  ball.  And  in  a  moment 
those  kings  that  had  escaped  the  slaughter,  their  troops 
having  been  routed,  submitted  and  repaired  for  protection 
to  the  camp  of  your  vassal. 

Then,  lord  of  earth,  as  you  had  conquered  the  four 
cardinal  points  and  the  dvipas,  and  had  destroyed  all  the 
Mlechchhas,  that  Yakshini  appeared,  accompanied  by  her 
husband,  and  said  to  King  Vikramasakti  and  to  me  :  "  You 
must  tell  your  master  that  what  I  have  done  has  been  done 
merely  by  way  of  service  to  him,  and  you  must  also  request 
him,  as  from  me,  to  marry  these  two  god-framed  maidens, 
and  to  look  upon  them  with  favour,  and  to  cherish  this  deer 
also,  for  it  is  a  present  from  me."  When  the  Yakshi  had  said 
this,  she  bestowed  a  heap  of  jewels,  and  disappeared  with  her 
husband  and  her  attendants.     The  next  day,  Madanalekha, 

1  It  is  just  possible  that  sankhyad  ought  to  be  sakshad. 


32  THE  OCEAN  OF  STORY 

the  daughter  of  the  King  of  Simhala,  came  with  a  great 
retinue  and  much  magnificence.  And  then  Vikramasakti  went 
to  meet  her  and,  bending  low,  joyfully  conducted  her  into 
his  eamjx  And  on  the  second  day  Vikramasakti,  having 
accomplished  his  object,  set  out  with  the  other  kings  from 
that  place,  in  order  to  come  here  and  behold  your  Majesty's 
feet,  bringing  with  him  that  princess  and  the  two  heavenly 
maidens,  and  that  deer  composed  of  gold  and  jewels — a 
marvel  for  the  eyes  of  the  three  worlds.  And  now,  sovereign, 
that  vassal  prince  has  arrived  near  this  city,  and  has  sent  us 
two  on  in  front  to  inform  vour  Highness.  So  let  the  kino;  out 
of  regard  for  the  lord  of  Simhala  and  the  Yakshi,  go  forth  to 
meet  those  maidens  and  the  deer,  and  also  the  subject  kings. 

When  Anangadeva  had  said  this  to  King  Vikramaditya, 
though  the  king  recollected  accomplishing  that  difficult 
rescue  of  the  Yakshini,  he  did  not  consider  it  worth  a  straw 
when  he  heard  of  the  return  she  had  made  for  it ;  great - 
souled  men,  even  when  they  have  done  much,  think  it  worth 
very  little.  And,  being  much  pleased,  he  loaded 1  Anangadeva, 
for  the  second  time,  with  elephants,  horses,  villages  and 
jewels,  and  bestowed  similar  gifts  on  the  ambassador  of  the 
King  of  Simhala. 

And  after  he  had  spent  that  day,  the  king  set  out  from 
Ujjayini,  with  his  warriors  mounted  on  elephants  and  horses, 
to  meet  that  daughter  of  the  King  of  Simhala,  and  those  two 
maidens  created  by  Brahma.  And  the  following  speeches 
of  the  military  officers,  assigning  elephants  and  horses,  were 
heard  in  the  neighbourhood  of  the  city  when  the  kings 
started,  and  within  the  city  itself  when  the  sovereign  started  : 
"  Jayavardhana  must  take  the  good  elephant  Anangagiri, 
and  Ranabhata  the  furious  elephant  Kalamegha,  and  Simha- 
parakrama  Sangramasiddhi,  and  the  hero  Vikramanidhi 
Ripurakshasa,  and  Jayaketu  Pavanajava,  and  Vallabhasakti 
Samudrakallola,  and  Bahu  and  Subahu  the  two  horses  Sara- 
vega  and  Garudavega,  and  Kirtivarman  the  black  Konkan 
mare  Kuvalayamala,  and  Samarasimha  the  white  mare 
Gangalaharl  of  pure  Sindh  breed." 

1  This  expression  is  very  similar  to  that  in  Taranga  120,  x/.  80  b,  to  which 
Dr  Kern  objects. 


THE  TRIUMPHANT  MARCH  33 

When  that  king,  the  supreme  sovereign  of  all  the  dvipas, 
had  started  on  his  journey,  the  earth  was  covered  with 
soldiers,  the  quarters  were  full  of  nothing  but  the  shouts  that 
they  raised,  even  the  heaven  was  obscured  with  the  dust  that 
was  diffused  by  the  trampling  of  his  advancing  army,  and  all 
men's  voices  were  telling  of  the  wonderful  greatness  of  his 
might. 


■ 


VOL.   IX. 


CHAPTER  CXXII 

171.  Story  of  King  Vikramdditya 

THEN  King  Vikramaditya  reached  that  victorious 
army  commanded  by  that  Vikramasakti,  his  general, 
and  he  entered  it  at  the  head  of  his  forces,  accom- 
panied by  that  general,  who  came  to  meet  him,  eager  and 
with  loyal  mind,  together  with  the  vassal  kings. 

The  kings  were  thus  announced  by  the  warders  in  the  tent 
of  assembly :  "  Your  Majesty,  here  is  Saktikumara,  the  King 
of  Gauda,  come  to  pay  you  his  respects,  here  is  Jayadhvaja, 
the  King  of  Karnata,  here  is  Vijayavarman  of  Lata,  here  is 
Sunandana  of  Kasmira,  here  is  Gopala,  King  of  Sindh,  here 
is  Vindhyabala,  the  Bhilla,  and  here  is  Nirmuka,  the  King 
of  the  Persians."  And  when  they  had  been  thus  announced, 
the  king  honoured  them,  and  the  feudal  chiefs,  and  also 
the  soldiers.  And  he  welcomed  in  appropriate  fashion  the 
daughter  of  the  King  of  Simhala,  and  the  heavenly  maidens, 
and  the  golden  deer,  and  Vikramasakti.  And  the  next  day 
the  successful  monarch  Vikramaditya  set  out  with  them  and 
his  forces,  and  reached  the  city  of  Ujjayini. 

Then,  the  kings  having  been  dismissed  with  marks  of 
honour  x  to  their  own  territories,  and  the  world-gladdening 
festival  of  the  spring  season  having  arrived,  when  the  creepers 
began,  so  to  speak,  to  adorn  themselves  with  flowers  for 
jewels,  and  the  female  bees  to  keep  up  a  concert  with  their 
humming,  and  the  ranges  of  the  wood  to  dance  embraced 
by  the  wind,  and  the  cuckoos  with  melodious  notes  to  utter 
auspicious  prayers,  King  Vikramaditya  married  on  a  for- 
tunate day  that  daughter  of  the  King  of  Simhala,  and 
those  two  heavenly  maidens.  And  Simhavarman,  the  eldest 
brother  of  the  Princess  of  Simhala,  who  had  come  with  her, 
bestowed  at  the  marriage-altar  a  great  heap  of  jewels. 

1  Dr  Kern  would  read  sammmiitavisrishteshu  ;  and  this  is  the  reading  of  the 
Taylor  MS.  and  of  the  Sanskrit  College  MS. ;  No.  3003  has  sammanitair. 

34 


NAGARASVAMIN  THE  PAINTER  35 

And  at  that  moment  the  YakshinI  Madanamanjari 
appeared,  and  gave  those  two  heavenly  maidens  countless 
heaps  of  jewels.  The  Yakshi  said  :  "  How  can  I  ever,  King, 
recompense  you  for  your  benefits  ?  But  I  have  done  this  un- 
important service  to  testify  my  devotion  to  you.  So  you  must 
show  favour  to  these  maidens,  and  to  the  deer."  When  the 
YakshinI  had  said  this,  she  departed  honoured  by  the  king. 

Then  the  successful  King  Vikramaditya,  having  obtained 
those  wives  and  the  earth  with  all  its  dvipas,  ruled  a  realm 
void  of  opponents  :  and  he  enjoyed  himself  roaming  in  all 
the  garden  grounds — during  the  hot  season  living  in  the 
water  of  tanks  and  in  artificial  fountain-chambers ;  during 
the  rains  in  inner  apartments,  charming  on  account  of  the 
noise  of  cymbals  that  arose  in  them;  during  tl^e  autumn  on 
the  tops  of  palaces,  joyous  with  banquets  under  the  rising 
moon;  during  the  winter  in  chambers  where  comfortable 
couches  were  spread,  and  which  were  fragrant  with  black 
aloes — being  ever  surrounded  by  his  wives. 

Now,  this  king,  being  such  as  I  have  described,  had  a 
painter  named  Nagarasvamin,  who  enjoyed  the  revenues 
of  a  hundred  villages,  and  surpassed  Visvakarman.  That 
painter  used  every  two  or  three  days  to  paint  a  picture  of 
a  girl,  and  give  it  as  a  present  to  the  king,  taking  care  to 
exemplify  different  types  of  beauty. 

Now,   once   on  a  time,  it   happened    that   that   painter 

had,  because  a  feast  was  going  on,  forgotten  to  paint  the 

required  girl  for  the  king.     And  when  the  day  for  giving  the 

The  Wonder-   present  arrived,  the  painter  remembered  and  was 

Jul  Picture      bewildered,  saying  to  himself :   "  Alas  !  what  can 

I  give  to  the  king  ?  "    And  at  that  moment  a  traveller,  come 

from  afar,  suddenly  approached  him  and  placed  a  book  in  his 

i  hand,  and  went  off  somewhere  quickly.     The  painter,  out  of 

r  curiosity,  opened  the  book,  and  saw  within  a  picture  of  a  girl 

on  canvas.     Inasmuch  as  the  girl  was  of  wonderful  beauty,  no 

^sooner   did   he  see  her  picture   than  he  took  it  and  gave 

v,  it  to  the  king,  rejoicing  that,  so  far  from  having  no  picture 

to  present  that  day,  he  had  obtained  such  an  exceedingly 

beautiful  one.     But  the  king,  as   soon   as   he  saw  it,  was 

astonished,  and  said  to  him  :    "  My  good  fellow,  this  is  not 


36  THE  OCEAN  OF  STORY 

your  painting,  this  is  the  painting  of  Visvakarman  :  for  how 
could  a  mere  mortal  be  skilful  enough  to  paint  such  beauty  ?  " 
When  the  painter  heard  this,  he  told  the  king  exactly  what 
had  taken  place. 

Then  the  king  kept  ever  looking  at  the  picture  of  the  girl, 
and  never  took  his  eyes  off  it;  and  one  night  he  saw  in  a 
dream  a  girl  exactly  like  her,  but  in  another  dvipa.  But  as 
he  eagerly  rushed  to  embrace  her,  who  was  eager  to  meet 
him,  the  night  came  to  an  end,  and  he  was  woke  up  by 
the  watchman.1  When  the  king  awoke,  he  was  so  angry 
at  the  interruption  of  his  delightful  interview  with  that 
maiden,  that  he  banished  that  watchman  from  the  city. 
And  he  said  to  himself :  "To  think  that  a  traveller  should 
bring  a  book,  and  that  in  it  there  should  be  the  painted 
figure  of  a  girl,  and  that  I  should  in  a  dream  behold  this 
same  girl  apparently  alive !  All  this  elaborate  dispensation 
of  destiny  makes  me  think  that  she  must  be  a  real  maiden, 
but  I  do  not  know  in  what  dvipa  she  lives ;  how  am  I  to 
obtain  her?" 

Full  of  such  reflections,  the  king  took  pleasure  in  nothing,2 
and  burned  with  the  fever  of  love  so  that  his  attendants 
were  full  of  anxiety.  And  the  warder  Bhadrayudha  asked 
the  afflicted  king  in  private  the  cause  of  his  grief,  whereupon 
he  spake  as  follows  : 

"  Listen,  I  will  tell  you,  my  friend.  So  much  at  any  rate 
you  know — that  that  painter  gave  me  the  picture  of  a  girl. 
And  I  fell  asleep  thinking  on  her ;  and  I  remember  that  in 
my  dream  I  crossed  the  sea,  and  reached  and  entered  a  very 
beautiful  city.  There  I  saw  many  armed  maidens  in  front  of 
me,  and  they,  as  soon  as  they  saw  me,  raised  a  tumultuous 
cry  of  '  Kill,  kill.' 3  Then  a  certain  female  ascetic  came  and, 
with  great  precipitation,  made  me  enter  her  house,  and  briefly 
said  to  me  this  :  '  My  son,  here  is  the  man-hating  princess 
Malay avati  come  this  way,  diverting  herself  as  she  pleases. 

1  For  falling  in  love  with  a  lady  seen  in  a  dream  see  Vol.  Ill,  p.  82,  82w2, 
and  Rohde,  Der  Griechische  Roman,  pp.  45,  46  and  49.  For  falling  in  love  with 
a  lady  seen  in  a  picture,  see  Vol.  IV,  p.  132,  132W1. 

2  I  read  aratiman  for  ratiman  in  the  Sanskrit  College  MS.  The  Taylor  MS. 
has  sarvatranratiman ;  the  other  agrees  with  Brockhaus. 

8  I  read  pravesyaiva. 


THE  ARROWS  OF  LOVE  37 

And  the  moment  she  sees  a  man,  she  makes  these  maidens 
of  hers  kill  him  :  so  I  brought  you  in  here  to  save  your 
life.' s 

"  When  the  female  ascetic  had  said  this,  she  immediately 
made  me  put  on  female  attire  ;  and  I  submitted  to  that, 
knowing  that  it  was  not  lawful  to  slay  those  maidens.  But 
when  the  princess  entered  into  the  house  with  her  maidens, 
I  looked  at  her,  and  lo  !  she  was  the  very  lady  that  had  been 
shown  me  in  the  picture.  And  I  said  to  myself  :  '  Fortunate 
am  I  in  that,  after  first  seeing  this  lady  in  a  picture,  I  now 
behold  her  again  in  flesh  and  blood,  dear  as  my  life.' 

"  In  the  meanwhile  the  princess,  at  the  head  of  her  maidens, 
said  to  that  female  ascetic :  '  We  saw  some  male  enter  here.' 
The  ascetic  showed  me,  and  answered :  '  I  know  of  no  male ; 
here  is  my  sister's  daughter,  who  is  with  me  as  a  guest.' 
Then  the  princess,  seeing  me — although  I  was  disguised  as  a 
woman — forgot  her  dislike  of  men,  and  was  at  once  overcome 
by  love.  She  remained  for  a  moment,  with  every  hair  on  her 
body  erect,  motionless,  as  if  in  thought,  being,  so  to  speak, 
nailed  to  the  spot  at  once  with  arrows  by  Love,  who  had  spied 
his  opportunity.  And  in  a  moment  the  princess  said  to  the 
ascetic  :  '  Then,  noble  lady,  why  should  not  your  sister's 
daughter  be  my  guest  also  ?  Let  her  come  to  my  palace ; 
I  will  send  her  back  duly  honoured.'  Saying  this,  she  took 
me  by  the  hand,  and  led  me  away  to  her  palace.  And  I 
remember,  I  discerned  her  intention,  and  consented,  and 
went  there,  and  that  sly  old  female  ascetic  gave  me  leave  to 
depart. 

"Then  I  remained  there  with  that  princess,  who  was 
diverting  herself  with  the  amusement  of  marrying  her  maidens 
to  one  another,  and  so  forth.  Her  eyes  were  fixed  on  me, 
and  she  would  not  let  me  out  of  her  sight  for  an  instant,  and 
no  occupation  pleased  her  in  which  I  did  not  take  part.     Then 

1  Cf.  Ralston's  Russian  Folk-Tales,  p.  97  ;  in  Waldau's  Bbhmische  M'drchen, 
p.  444,  there  is  a  beautiful  Amazon  who  fights  with  the  prince  on  condition 
that  if  he  is  victorious  she  is  to  be  his  prisoner,  but  if  she  is  victorious,  he  is 
to  be  put  to  death.  Rohde,  in  Der  Griechische  Roman,  p.  148,  gives  a  long 
list  of  M  coy  huntress  maids."     Spenser's  Radigund,  Faerie  Queene,  Book  V, 

cantos  4-7,  bears  a  close  resemblance  to  Malayavatl. Cf.  the  fair  Amazon  in 

the  "Tale  of  King  Omar  bin  al-Nu'uman,"  Nights,  Burton,  vol.  ii,  p.  96. — n.m.p. 


38  THE  OCEAN  OF  STORY 

those  maidens,  I  remember,  made  the  princess  a  bride,  and 
me  her  husband,  and  married  us  in  sport.  And  when  we 
had  been  married,  we  entered  at  night  the  bridal  chamber,  and 
the  princess  fearlessly  threw  her  arms  round  my  neck.  And 
then  I  told  her  who  I  was,  and  embraced  her ;  and,  delighted 
at  having  attained  her  object,  she  looked  at  me  and  then 
remained  a  long  time  with  her  eyes  bashfully  fixed  on  the 
ground.  And  at  that  moment  that  villain  of  a  watchman 
woke  me  up.  So,  Bhadrayudha,  the  upshot  of  the  whole 
matter  is  that  I  can  no  longer  live  without  that  Malayavati, 
whom  I  have  seen  in  a  picture  and  in  a  dream." 

When  the  king  said  this,  the  warder,  Bhadrayudha,  per- 
ceived that  it  was  a  true  dream,  and  he  consoled  the  monarch, 
and  said  to  him  :  "If  the  king  remembers  it  all  exactly,  let 
him  draw  that  city  on  a  piece  of  canvas  in  order  that  some 
expedient  may  be  devised  in  this  matter."  The  moment  the 
king  heard  this  suggestion  of  Bhadrayudha's,  he  proceeded 
to  draw  that  splendid  city  on  a  piece  of  canvas,  and  all  the 
scene  that  took  place  there.  Then  the  warder  at  once  took 
the  drawing,  and  had  a  new  monastery  *  made,  and  hung  it 
up  there  on  the  wall.  And  he  directed  that  in  relief-houses 
attached  to  the  monastery,  a  quantity  of  food,  with  pairs  of 
garments  and  gold,  should  be  given  to  bards  coming  from 
distant  countries.  And  he  gave  this  order  to  the  dwellers 
in  the  monastery :  "  If  anyone  comes  here  who  knows  the  city 
represented  here  in  a  picture,  let  me  be  informed  of  it." 2 

In  the  meanwhile  the  fierce  elephant  of  the  rainy  season, 
with  irresistible  loud  deep  thunder-roar  and  long  ketaka  tusks, 
came  down  upon  the  forest  of  the  heats — a  forest,  the  breezes 
of  which  were  scented  with  the  perfume  of  the  jasmine,  in 
which  travellers  sat  down  on  the  ground  in  the  shade,  and 
trumpet-flowers  bloomed.  At  that  time  the  forest-fire  of 
separation  of  that  King  Vikramaditya  began  to  burn  more 
fiercely,  fanned  by  the  eastern  breeze.3     Then  the  following 

1  Sanskrit,  matha. 

2  For  a  note  on  methods  of  finding  people,  see  Chauvin,  op.  cit.,  v,  p.  90. 

— N.M.P. 

3  The  Petersburg  lexicographers  would  read  paurattya ;  and  I  find  this  in 
the  Taylor  MS.  and  the  Sanskrit  College  MS.  The  same  MSS.  read  ambudasyamo 
for  atha  durdarsa.     The  latter  word  should  be  spelt  durdharsha. 


THE  PAINTING  ON  THE  WALL  39 

cries  were  heard  among  the  ladies  of  his  court :  "  Haralata, 
bring  ice  !  Chitrangi,  sprinkle  him  with  sandalwood  juice  ! 
Patralekha,  make  a  bed  cool  with  lotus  leaves  !  Kandar- 
pasena,  fan  him  with  plantain  leaves  !  "  And  in  course  of 
time  the  cloudy  season,  terrible  with  lightning,  passed  away 
for  that  king,  but  the  fever  of  love,  burning '  with  the 
sorrow  of  separation,  did  not  pass  away. 

Then  the  autumn,  with  her  open-lotus  face  and  smile  of 
unclosed  flowers,  came,  vocal  with  the  cries  of  swans,2  seeming 
to  utter  this  command  :  "  Let  travellers  advance  on  their 
journey ;  let  pleasant  tidings  be  brought  about  absent  dear 
ones  ;  happy  may  their  merry  meetings  be  !  "  On  a  certain 
day  in  that  season  a  bard — who  had  come  from  a  distance — 
of  the  name  of  Sambarasiddhi,  having  heard  the  fame  of  that 
monastery,  built  by  the  warder,  entered  it  to  get  food.  After 
he  had  been  fed,  and  presented  with  a  pair  of  garments,  he 
saw  that  painting  on  the  wall  of  the  monastery.  When  the 
bard  had  carefully  scanned  the  city  delineated  there,  he  was 
astonished,  and  said  :  "I  wonder  who  can  have  drawn  this 
city  ?  For  I  alone  have  seen  it,  I  am  certain,  and  no  other ; 
and  here  it  is  drawn  by  some  second  person."  When  the 
inhabitants  of  the  monastery  heard  that,  they  told  Bhadra- 
yudha ;  then  he  came  in  person,  and  took  that  bard  to  the 
king.  The  king  said  to  Sambarasiddhi :  "  Have  you  really 
seen  that  city  ?  "  Then  Sambarasiddhi  gave  him  the  following 
answer : 

"  When  I  was  wandering  about  the  world,  I  crossed  the 
sea  that  separates  the  dvipas,  and  beheld  that  great  city 
Malayapura.  In  that  city  there  dwells  a  king  of  the  name 
of  Malayasimha,  and  he  has  a  matchless  daughter,  named 
Malayavati,  who  used  to  abhor  males.  But  one  night  she 
somehow  or  other  saw  in  a  dream  a  great  hero  in  a  convent.8 

1  I  read  savirahajvalo  and  sakasa  in  //.  72. 

2  The  two  India  Office  MSS.  that  contain  this  passage,  and  the  Sanskrit 
College  MS.,  make  the  compound  end  in  ravaik,  so  the  command  will  be  given 
by  the  cries  of  the  swans.  In  //.  71,  for  grathyantam,  No.  1882  and  the  Sanskrit 
College  MS.  give  budhyantam.     In  //.  73,  for  akhyatim,  three  MSS.  give  khydtim. 

3  Sanskrit,  vihara.  The  tapasi  of  //.  39  was  therefore  a  Buddhist.  No.  3003 
reads  viharanirgata,  which  agrees  with  //.  40.  No.  1882  has  viharanirgatam. 
The  Sanskrit  College  MS.  has  viharanirgataip. 


40  THE  OCEAN  OF  STORY 

The  moment  she  saw  him,  that  evil  spirit  of  detestation  of 
the  male  sex  fled  from  her  mind,  as  if  terrified.  Then  she 
took  him  to  her  palace,  and  in  her  dream  married  him,  and 
entered  with  him  the  bridal  chamber.  And  at  that  moment 
the  night  came  to  an  end,  and  an  attendant  in  her  room  woke 
her  up.  Then  she  banished  that  servant  in  her  anger,  think- 
ing upon  that  dear  one  whom  she  had  seen  in  her  dream; 
seeing  no  way  of  escape  owing  to  the  blazing  fire  of  separation, 
utterly  overpowered  by  love,  she  never  rose  from  her  couch 
except  to  fall  back  upon  it  again  with  relaxed  limbs.  She 
was  dumb — as  if  possessed  by  a  demon;  as  if  stunned  by  a 
blow  ' — for  when  her  attendants  questioned  her,  she  gave  them 
no  answer. 

"  Then  her  father  and  mother  came  to  hear  of  it,  and 
questioned  her ;  and  at  last  she  was,  with  exceeding  diffi- 
culty, persuaded  to  tell  them  what  happened  to  her  in  the 
dream,  by  the  mouth  of  a  confidential  female  friend.  Then 
her  father  comforted  her,  but  she  made  a  solemn  vow  that, 
if  she  did  not  obtain  her  beloved  in  six  months,  she  would 
enter  the  fire.  And  already  five  months  are  past ;  who 
knows  what  will  become  of  her  ?  This  is  the  story  that  I 
heard  about  her  in  that  city." 

When  Sambarasiddhi  had  told  this  story,  which  tallied  so 
well  with  the  king's  own  dream,  the  king  was  pleased  at  know- 
ing the  certainty  of  the  matter,  and  Bhadrayudha  said  to 
him  :  "  The  business  is  as  good  as  effected,  for  that  king  and 
his  country  own  your  paramount  supremacy.  So  let  us  go 
there  before  the  sixth  month  has  passed  away."  When  the 
warder  had  said  this,  King  Vikramaditya  made  him  inform 
Sambarasiddhi  of  all  the  circumstances  connected  with  the 
matter,  and  honoured  him  with  a  present  of  much  wealth, 
and  bade  him  show  him  the  way,  and  then  he  seemed  to 
bequeath  his  own  burning  heat  to  the  rays  of  the  sun,  his 
paleness  to  the  clouds,  and  his  thinness  to  the  waters  of 
the  rivers,2  and  having  become  free  from  sorrow,  set  out  at 
once,  escorted  by  a  small  force,  for  the  dwelling-place  of  his 
beloved. 

1  For  ghdta,  No.  1882  has  tamak  and  No.  3003  vata. 

2  This  probably  means  that  he  started  in  the  autumn. 


THE  REALITY  OF  THE  DREAM       41 

In  course  of  time,  as  he  advanced,  he  crossed  the  sea,  and 
reached  that  city,  and  there  he  saw  the  people  in  front  of  it 
engaged  in  loud  lamentation,  and  when  he  questioned  them, 
he  received  this  answer  :  "  The  Princess  Malayavati  here, 
as  the  period  of  six  months  is  at  an  end,  and  she  has  not 
obtained  her  beloved,  is  preparing  to  enter  the  fire."  Then 
the  king  went  to  the  place  where  the  pyre  had  been  made 
ready. 

When  the  people  saw  him,  they  made  way  for  him,  and 
then  the  princess  beheld  that  unexpected  nectar-rain  to  her 
eyes.  And  she  said  to  her  ladies-in-waiting  :  "  Here  is  that 
beloved  come  who  married  me  in  a  dream,  so  tell  my  father 
quickly."  They  went  and  told  this  to  her  father,  and  then 
that  king,  delivered  from  his  grief,  and  filled  with  joy, 
submissively  approached  the  sovereign. 

At  that  moment  the  bard  Sambarasiddhi,  who  knew  his 
time,  lifted  up  his  arm,  and  chanted  aloud  this  strain :  "  Hail, 
thou  that  with  the  flame  of  thy  valour  hast  consumed  the 
forest  of  the  army  of  demons  and  Mlechchhas !  Hail,  King, 
lord  of  the  seven-sea-girt  earth-bride !  Hail,  thou  that  hast 
imposed  thy  exceedingly  heavy  yoke  on  the  bowed  heads 
of  all  kings,  conquered  by  thee  !  Hail,  Vishamasila !  Hail, 
Vikramaditya,  ocean  of  valour  !  " 

When  the  bard  said  this,  King  Malayasimha  knew  that  it 
was  Vikramaditya  himself  that  had  come,  and  embraced  his 
feet.1  And  after  he  had  welcomed  him,  he  entered  his  palace 
with  him,  and  his  daughter  Malayavati,  thus  delivered  from 
death.  And  that  king  gave  that  daughter  of  his  to  King 
Vikramaditya,  thinking  himself  fortunate  in  having  obtained 
such  a  son-in-law.  And  King  Vikramaditya,  when  he  saw 
in  his  arms,  in  flesh  and  blood,  that  Malayavati,  whom  he 
had  previously  seen  in  a  picture  and  in  a  dream,  considered 
it  a  wonderful  fruit  of  the  wishing-tree  of  Siva's  favour. 
Then  Vikramaditya  took  with  him  his  wife  Malayavati,  like 
an  incarnation  of  bliss,  and  crossed  the  sea  resembling  his 
long  regretful2  separation,  and   being  submissively  waited 

1  No.  3003,  yatha  chitre  tathd  svapne  yatha  svapne  tathaivalam  vilokya  sakshad ; 
so  too  No.  1882.     The  Sanskrit  College  MS.  agrees,  but  omits  yatha  svapne. 

2  The  word  that  means  "regret "  may  also  mean  "  wave." 


42  THE  OCEAN  OF  STORY 

upon  at  every  step  by  kings,  with  various  presents  in  their 
hands,  returned  to  his  own  city  Ujjayinl.  And  on  beholding 
there  that  might  of  his,  that  satisfied  x  freely  every  kind  of 
curiosity,  what  people  were  not  astonished,  what  people  did 
not  rejoice,  what  people  did  not  make  high  festival  ? 

1  I  follow  Bohtlingk  and  Roth.  Dr  Kern  would  read  sojjlkrita  in  the 
sense  of  "  prepared  " ;  he  takes  kautukam  in  the  sense  of  nuptial  ceremonies. 
No.  1882  (the  Taylor  MS.)  has  mantu  and  No.  3003  has  satyl.  The  Sanskrit 
College  MS.  supports  Brockhaus'  text. 


CHAPTER  CXXIII 

171.  Story  of  King  Vikramdditya 

THEN,  once  on  a  time,  in  the  course  of  conversation, 
one  of  Vikramaditya's  queens,  called  Kalingasena, 
said  to  her  rival  queens  :  "  What  the  king  did  for  the 
sake  of  Malayavati  was  not  wonderful,  for  this  King  Visha- 
masila  has  ever  been  famous  on  the  earth  for  such  like  acts. 
Was  not  I  swooped  down  on  by  him  and  married  by  force, 
after  he  had  seen  a  carved  likeness  of  me  and  Jbeen  overcome 
by  love  ?  On  this  account  the  kdrpatika  l  Devasena  told  me 
a  story  :   that  story  I  will  proceed  to  tell  you.     Listen. 

"  I  was  very  much  vexed,  and  exclaimed  :  '  How  can  the 
king  be  said  to  have  married  me  lawfully  ?  '  Then  the  kdr- 
patika said  to  me  :  4  Do  not  be  angry,  Queen,  for  the  king 
married  you  in  eager  haste  out  of  a  violent  passion  for  you. 
Hear  the  whole  story  from  the  beginning. 

171d.  Kalingasena 's  Marriage  to  King  Vikramdditya 

Once  on  a  time,  when  I  was  serving  your  husband  as  a 
kdrpatika,  I  saw  a  great  boar  far  away  in  the  wood.  Its 
mouth  was  formidable  with  tusks,  its  colour  was  black  as  a 
tamdla  tree,  it  looked  like  an  incarnation  of  the  black  fortnight 
devouring  the  digits  of  the  moon.  And  I  came,  Queen,  and 
informed  the  king  of  it,  describing  to  him  as  I  have  done  to 
you.  And  the  king  went  out  to  hunt,  attracted  by  his  love 
for  the  sport.  And  when  he  reached  the  wood,  and  was  deal- 
ing death  among  the  tigers  and  deer,  he  saw  in  the  distance 
that  boar  of  which  I  had  informed  him.  And  when  he  saw 
that  wonderful  boar,  he  came  to  the  conclusion  that  some 
being  had  assumed  that  form  with  an  object,  and  he  ascended 
his  horse  called  Ratnakara,  the  progeny  of  Uchchhaihs'ravas. 

1  See  Vol.  II,  p.  178,  I78nl;  Vol.  IV,  p.  168,  168^,  and  Vol.  VI,  p.  209, 
209n2. — n.m.p. 
43 


44  THE  OCEAN  OF  STORY 

For  every  day  at  noon,  the  sun  waits  a  brief  space  in  the 
sky,  and  then  his  charioteer,  the  dawn,  lets  the  horses  loose, 
that  they  may  bathe  and  feed  :  and  one  day  Uchchhaih- 
sravas,  having  been  unyoked  from  the  chariot  of  the  sun, 
approached  a  mare  of  the  king's,  that  he  saw  in  the  forest, 
and  begot  that  horse.1 

So  the  king  mounted  that  swift  horse,  and  quickly  pursued 
that  boar,  that  fled  to  a  very  remote  2  part  of  the  forest. 
Then  that  boar  escaped  somewhere  from  his  view,  being 
swifter  even  than  that  horse  that  had  Uchchhaihsravas  for  a 
sire.  Then  the  king,  not  having  caught  him,  and  seeing  that 
I  alone  had  followed  him,  while  he  had  left  the  rest  of  his  suite 
far  behind,  asked  me  this  question  :  "  Do  you  know  how 
much  ground  we  have  traversed  to  get  to  this  place  ?  " 
When  I  heard  that,  Queen,  I  made  the  king  this  answer : 
"  My  lord,  we  have  come  three  hundred  yojanas."  Then  the 
king,  being  astonished,  said  :  "  Then  how  have  you  managed 
to  come  so  far  on  foot  ?  "  When  he  asked  me  this  question 
I  answered  :  "  King,  I  have  an  ointment  for  the  feet ;  hear 
the  way  in  which  I  acquired  it. 

"  Long  ago,  on  account  of  the  loss  of  my  wife,  I  went  forth 
to  make  a  pilgrimage  to  all  the  holy  bathing-places,  and  in 
the  course  of  my  journey  I  came  one  evening  to  a  temple  with 
H     D  a  garden.     And  I  went  in  there  to  pass  the  night, 

sena  obtained  and  I  saw  inside  a  woman,  and  I  remained  there 
the  Magic  hospitably  welcomed  by  her.  And  during  the 
course  of  the  night  she  elevated  one  lip  to  heaven, 
resting  the  other  on  the  earth,  and  with  expanded  jaws  said 
to  me  :  4  Have  you  seen  before  anywhere  such  a  mouth  as 
this  ?  '  Then  I  fearlessly  drew  my  dagger  with  a  frown,  and 
said  to  her  :  *  Have  you  seen  such  a  man  as  this  ?  '  Then 
she  assumed  a  gentle  appearance  without  any  horrible  dis- 
tortion of  shape,  and  said  to  me :  '  I  am  a  YakshI,  Vandhya 
by  name,  and  I  am  pleased  with  your  courage ;  so  now  tell 
me  what  I  can  do  to  gratify  you.' 

"  When  the  Yakshini  said  this,  I  answered  her :  '  If  you 
are  really  pleased  with  me,  then  enable  me  to  go  round  to  all 

1  Cf.  Iliad,  v,  265  et  seq. ;  and  (still  better)  Mneid,  vii,  280  et  seq. 
*  Deviyasim  is  a  misprint  for  daviyasim,  as  Dr  Kern  points  out. 


THE  MAGIC  OINTMENT  45 

the  holy  waters  without  any  suffering.'  When  the  Yakshi 
heard  this,  she  gave  me  an  ointment  for  my  feet * ;  by  means 
of  it  I  travelled  to  all  the  holy  bathing-places,  and  I  have  been 
able  to  run  behind  you  now  so  far  as  this  place.  And  by  its 
aid  I  come  to  this  wood  here  every  day,  and  eat  fruits,  and 
then  return  to  Ujjayini  and  attend  upon  you." 

When  I  had  told  that  tale  to  the  king,  I  saw  by  his  pleased 
face  that  he  thought  in  his  heart  that  I  was  a  follower  well 
suited  to  him.  I  again  said  to  him :  "  King,  I  will  bring 
you  here  some  very  sweet  fruits,  if  you  will  be  pleased  to 
eat  them."  The  king  said  to  me  :  "  I  will  not  eat ;  I  do 
not  require  anything ;  but  do  you  eat  something,  as  you  are 
exhausted."  Then  I  got  hold  of  a  gourd  and  ate  it,  and  no 
sooner  had  I  eaten  it  than  it  turned  me  into  a/python. 

But  King  Vishamasila,  when  he  saw  me  suddenly  turn 
into  a  python,  was  astonished  and  despondent.  So,  being 
there  alone,  he  called  to  mind  the  Vetala  Bhiitaketu,  whom 
he  had  long  ago  made  his  servant,  by  delivering  him  with  a 
look  from  a  disease  of  the  eyes.  That  Vetala  came,  as  soon 
as  the  king  called  him  to  mind,  and  bowing  before  him  said : 
"  Why  did  you  call  me  to  mind,  great  king  ?  Give  me  your 
orders."  Then  the  king  said  :  "  Good  sir,  this  my  kdrpatika 
has  been  suddenly  turned  into  a  python  by  eating  a  gourd  ; 
restore  him  to  his  former  condition."  But  the  Vetala  said  : 
"  King,  I  have  not  the  power  to  do  this.  Powers  are  strictly 
limited.  Can  water  quench  the  flame  of  lightning  ?  "  Then 
the  king  said  :  "  Then  let  us  go  to  this  village,  my  friend. 
We  may  eventually  hear  of  some  remedy  from  the  Bhillas 
there." 

When  the  king  had  come  to  this  conclusion,  he  went  to 
that  village  with  the  Vetala.     There  the  bandits  surrounded 

1  In  European  superstition  we  find  the  notion  that  witches  can  fly  through 
the  air  by  anointing  themselves  with  the  fat  of  a  toad,  Veckenstedt,  Wendische 
Mdrchen,  p.  288.  In  Bartsch,  Sagen  und  Gebrauche  aus  Meklenburg,  we  read 
(vol.  ii,  p.  19)  that  Margretha  Detloses  confesses  that  she  smeared  her  feet 
with  some  black  stuff  that  Satan  brought,  and  then  said,  Auf  und  darvan  und 
nergens  an.     Anneke  Mettinges  (ibid.,  p.  23)  smeared  herself  with  yellow  fat ; 

Anneke  Swarten  (ibid.  p.  27)  with  black  stuff  from  an  unused  pot. Cf.  the 

magic  ointment  in  the  Nights,  "  The  Adventures  of  Bulukiya,"  vol.  v,  p.  308 
et  seq. — n.m.p. 


46  THE  OCEAN  OF  STORY 

him,  seeing  that  he  wore  ornaments.  But  when  they  began 
to  rain  arrows  upon  him,  the  Vetala,  by  the  order  of  the  king, 
devoured  five  hundred  of  them.  The  rest  fled  and  told  their 
chief  what  had  occurred,  and  he,  whose  name  was  Ekakike- 
s*arin,  came  there  in  wrath,  with  his  host.  But  one  of  his 
servants  recognized  the  monarch,  and  the  chief,  hearing  from 
him  who  it  was,  came  and  clung  to  Vikramaditya's  feet,  and 
announced  himself.  Then  the  king  welcomed  kindly  the  sub- 
missive chief,  and  asked  after  his  health,  and  said  to  him : 
"  My  kdrpatika  has  become  a  python  by  eating  the  fruit  of  a 
gourd  in  the  forest ;  so  devise  some  plan  for  releasing  him 
from  his  transformation." 

When  that  chief  heard  that  speech  of  the  king's,  he  said  to 
him  :  "  King,  let  this  follower  of  yours  show  him  to  my  son 
here."  Then  that  son  of  his  came  with  the  Vetala,  and  made 
me  a  man  as  before  by  means  of  a  sternutatory  made  of  the 
extract  of  a  plant.  And  then  we  went  joyfully  into  the 
presence  of  the  king ;  and  when  I  bent  at  the  feet  of  the  king, 
the  king  informed  the  delighted  chief  who  I  was. 

Then  the  Bhilla  chief,  Ekakikesarin,  after  obtaining  the 
king's  consent,  conducted  him  and  us  to  his  palace.  And  we 
beheld  that  dwelling  of  his,  crowded  with  Savaras,  having  its 
high  walls  covered  with  the  tusks  of  elephants,  adorned  with 
tiger-skins  ;  in  which  the  women  had  for  garments  the  tails 
of  peacocks,  for  necklaces  strings  of  gunjd  fruit,  and  for 
perfume  the  ichor  that  flows  from  the  forehead  of  elephants. 
There  the  wife  of  the  chief,  having  her  garments  perfumed 
with  musk,  adorned  with  pearls  and  such  like  ornaments, 
herself  waited  on  the  king. 

Then  the  king,  having  bathed  and  taken  a  meal,  observed 
that  the  chief's  sons  were  old,  while  he  was  a  young  man,  and 
put  this  question  to  him  :  "  Chief,  explain,  I  pray  you,  this 
that  puzzles  me.  How  comes  it  that  you  are  a  young  man, 
whereas  these  children  of  yours  are  old  ?  " 

When  the  king  had  said  this  to  the  Savara  chief,  he 
answered  him  :  "  This,  King,  is  a  strange  story.  Listen,  if 
you  feel  any  curiosity  about  it. 


THE  HEAVENLY  FRUIT  47 

171d  (1).  The  Grateful  Monkey  l 

I  was  long  ago  a  Brahman  named  Chandrasvamin,  and  I 
lived  in  the  city  of  Mayapuri.  One  day  I  went  by  order  of 
my  father  to  the  forest  to  fetch  wood.  There  a  monkey  stood 
barring  my  way,  but  without  hurting  me,  looking  at  me  with 
an  eye  of  grief,  pointing  out  to  me  another  path.  I  said  to 
myself :  "  This  monkey  does  not  bite  me,  so  I  had  better  go 
along  the  path  which  he  points  out,  and  see  what  his  object 
is."  Thereupon  I  set  out  with  him  along  that  path,  and  the 
monkey  kept  going  along  in  front  of  me,  and  turning  round  to 
look  at  me.  And  after  he  had  gone  some  distance,  he  climbed 
up  a  jambu  tree,  and  I  looked  at  the  upper  part  of  the  tree 
— which  was  covered  with  a  dense  network  of  creepers — and  I 
saw  a  female  monkey  there  with  her  body  fettered  by  a  mass 
of  creepers  twisted  round  her,  and  I  understood  that  it  was 
on  this  account  that  the  monkey  had  brought  me  there.  Then 
I  climbed  up  the  tree,  and  cut  with  my  axe  the  creepers  2  that 
had  twisted  round  and  entangled  her,  and  set  that  female 
monkey  at  liberty. 

And  when  I  got  down  from  the  tree,  the  male  and  female 
monkey  came  down  also  and  embraced  my  feet.  And  the 
male  monkey  left  that  female  clinging  to  my  feet  for  a  moment 
and  went  and  fetched  a  heavenly  fruit,  and  gave  it  to  me.  I 
took  it  and  returned  home  after  I  had  got  my  fuel,  and  there 
I  and  my  wife  ate  that  splendid  fruit  together,  and  as  soon  as 
we  had  eaten  it,  we  ceased  to  be  liable  to  old  age  and  disease.3 

1  See  Vol.  V,  pp.  157,  157ft1,  158n.  The  present  story  bears  perhaps  a 
closer  resemblance  to  that  of  Androclus,  Aulus  Gellius,  Nodes  Atticce,  v,  14,  the 
Indian  form  of  which  may  be  found  in  Miss  Stokes'  tale  of  "  The  Man  who 

went  to  seek  his  Fate,"  Indian  Fairy  Tales,  p.  63  et  seq. Owing  to  the  large 

number  of  sub-tales  introduced,  a  slightly  different  form  of  enumeration  has 
to  be  adopted. — n.m.p. 

2  Vati  should,  of  course,  be  valti. 

3  Cf.  Oesterley's  Baital  Pachlsl,  p.  14  ;  and  the  note  on  p.  176.  In 
Elian's  Varia  Historia,  iii,  19,  there  is  a  tree,  the  fruit  of  which  makes  an  old 
man  become  gradually  younger  and  younger  until  he  reaches  the  antenatal 
state  of  non-existence.  The  passage  is  referred  to  by  Rohde,  Der  Griechische 
Roman,  p.  207.  Baring-Gould,  in  Appendix  A  to  his  Curious  Myths  of  the  Middle 
Ages,  gives  a  very  curious  passage  from  the  Bragda  Magus  Saga,  an  Icelandic 
version  of  the  romance  of  Maugis.  Here  we  have  a  man  named  Vidforull  who 


48  THE  OCEAN  OF  STORY 

Then  there  arose  in  that  eountry  of  ours  the  scourge  of 
famine.  And  afflicted  by  that  calamity  the  people  of  that 
land  fled  in  all  directions.  And  I  happened  in  course  of  time 
to  reach  this  country  with  my  wife.  And  at  that  time  there 
was  a  kino  of  the  Savaras  named  Kanchanadamshtra.  I 
entered  his  service  with  my  sword.  And  as  Kanchanadam- 
shtra saw  that  I  came  to  the  front  in  several  engagements,  he 
appointed  me  general.  And  as  I  had  won  the  affections  of 
that  master  of  mine  by  my  exclusive  devotion  to  him,  when 
he  died,  having  no  son,  he  bestowed  on  me  his  kingdom.  And 
twenty-seven  hundred  years  have  passed  over  my  head,  since 
I  have  been  in  this  place,  and  yet,  owing  to  eating  that  fruit, 
I  do  not  suffer  from  old  age. 

171d.  Kalingasend's  Marriage  to  King  Vikramaditya 

When  Ekakikesarin,  the  King  of  the  Bhillas,  had  told  in 
these  words  his  own  history,  he  went  on  to  ask  a  favour  of 
the  astonished  monarch,  saying  :  "  By  the  fruit  given  by  the 
monkey  I  gained  a  long  life,  and  by  that  long  life  I  have  again 
obtained  a  perfect  fruit — namely,  the  sight  of  your  august  self. 
So  I  entreat,  King,  that  the  condescension  towards  me  which 
you  have  shown  by  coming  to  my  house,  may  be  developed 
into  gracious  approval.  I  have,  King,  a  daughter  of  match- 
less beauty,  born  to  me  by  a  Kshatriya  wife,  and  her  name  is 
Madanasundari.  That  pearl  of  maidens  ought  not  to  fall  to 
the  lot  of  anyone  but  your  Highness.  Therefore  I  bestow  her 
on  you  ;  marry  her  with  due  ceremonies.  And  I,  sovereign, 
will  follow  you  as  your  slave  with  twenty  thousand  archers." 

When  the  Bhilla  chief  addressed  this  petition  to  the  king, 
he  granted  it.  And  in  an  auspicious  hour  he  married  the 
daughter  of  that  chief,  who  gave  him  a  hundred  camels  laden 
with  pearls  and  musk.  And  after  the  king  had  remained 
there  seven  days,  he  set  out  thence  with  Madanasundari  and 
the  army  of  the  Bhillas. 

was  in  the  habit  of  changing  his  skin  and  becoming  young  again.  He  changed 
his  skin  once  when  he  was  330  years  old,  a  second  time  at  the  age  of  215  and 
a  third  time  in  the  presence  of  Charlemagne.  It  is  quite  possible  that  the  story 
in  the  text  is  a  form  of  the  fable  of  the  Wandering  Jew. 


u 

a: 


THE  BOAR  IS  SLAIN  49 

In  the  meanwhile,  after  the  king  had  been  carried  away 
by  his  horse,  our  army  remained  despondent  in  the  forest, 
where  the  hunting  took  place  ;  but  the  warder  Bhadrayudha 
said  to  them  :  "  Away  with  despondency  !  Even  though  our 
king  has  been  away  for  a  long  time,  he  is  of  divine  power, 
and  no  serious  misfortune  will  happen  to  him.  Do  you  not 
remember  how  he  went  to  Patala  and  married  there  the 
daughter  of  a  Naga,  whose  name  was  Surtipa,  and  came  back 
here  alone ;  and  how  the  hero  went  to  the  world  of  the  Gan- 
dharvas,  and  returned  here  with  Taravali,  the  daughter  of  the 
king  of  the  Gandharvas  ?  "  With  these  words  Bhadrayudha 
consoled  them  all ;  and  they  remained  at  the  entrance  of  the 
forest  waiting  for  the  king. 

And  while  that  Madanasundari  was  advancing  leisurely 
by  an  open  path,  accompanied  by  the  Savara  hosts,  the  king 
entered  that  forest  on  horseback,  with  myself  and  the  Vetala, 
in  order  to  get  a  sight  of  the  boar  he  had  before  seen  ;  and 
when  he  entered  it,  the  boar  rushed  out  in  front  of  him,  and 
the  moment  the  king  saw  it,  he  killed  it  with  five  arrows. 
When  it  was  slain,  the  Vetala  rushed  to  it  and  tore  its  belly 
open,  and  suddenly  there  issued  from  it  a  man  of  pleasing 
appearance. 

The  king,  astonished,  asked  him  who  he  was,  and  then 
there  came  there  a  wild  elephant,  resembling  a  moving  moun- 
tain. When  the  king  saw  that  wild  elephant  charging  down 
on  him,  he  smote  it  in  a  vital  place  and  slew  it  with  a  single 
arrow.  The  Vetala  tore  open  its  belly  also,  and  there  issued 
from  it  a  man  of  heavenly  appearance,  and  a  woman  beautiful 
in  all  her  limbs.  And  when  the  king  was  about  to  question 
the  man  who  issued  from  the  boar,  he  said  to  him  :  "  Listen, 
King,  I  am  going  to  tell  you  my  history. 

"  We  two,  King,  are  two  sons  of  gods  * ;  this  one's  name 
is  Bhadra,  and  I  am  Subha.  As  we  were  roaming  about  we 
observed  the  hermit  Kanva  engaged  in  meditation.  We 
assumed  in  sport  the  forms  of  an  elephant  and  a  boar,  and 
aving  done  so,  we  terrified  the  great  sage  in  our  reckless  folly, 
and  he  pronounced  on  us  this  curse  :  '  Become  in  this  forest 
an  elephant  and  boar  such  as  you  are  now ;    but  when  you 

1  I  read  devakumarau. 
VOL.    IX.  D 


50  THE  OCEAN  OF  STORY 

shall  be  killed  by  King  Vikramaditya,  you  shall  be  released 
from  the  curse.'  So  we  became  an  elephant  and  a  boar  by 
the  curse  of  the  hermit,  and  we  have  to-day  been  set  free 
by  you.  As  for  this  woman,  let  her  tell  her  own  story. 
But  touch  this  boar  on  the  neck  and  this  elephant  on 
the  back,  and  they  will  become  for  you  celestial  sword  and 
shield." 

When  he  had  said  this  he  disappeared  with  his  companion, 
and  the  boar  and  elephant,  touched  by  the  hand  of  the  king, 
became  for  him  a  sword  and  a  shield.  Then  the  woman,  being 
questioned  about  her  history,  spoke  as  follows : 

"  I  am  the  wife  of  a  great  merchant  in  Ujjayini  named 
Dhanadatta.  One  night,  as  I  was  sleeping  on  the  top  of  a 
palace,  this  elephant  came  and  swallowed  me  and  brought  me 
here ;  however,  this  man  was  not  inside  the  elephant,  but  when 
its  belly  was  torn  open  he  came  out  of  it  with  me." 

When  the  woman  said  this  in  grief,  the  king  said  to  her : 
"Be  of  good  courage  !  I  will  take  you  to  your  husband's 
house.  Go  and  journey  along  in  security  with  my  harem." 
When  he  had  said  this,  he  made  the  Vetala  take  her  and  hand 
her  over  to  the  Queen  Madanasundari,  who  was  travelling  by 
a  different  path. 

Then,  the  Vetala  having  returned,  we  suddenly  saw  there 
in  the  wood  two  princesses,  with  a  numerous  and  splendid 
retinue.  And  the  king  sent  me  and  summoned  their  chamber- 
lains, and  they,  when  asked  whence  the  two  maidens  came, 
told  the  following  story : 

171d  (2).  The  Two  Princesses 

There  is  a  dvipa  named  Kataha,  the  home  of  all  felicities. 
In  it  there  is  a  king  rightly  named  Gunasagara.1  He  had 
born  to  him  by  his  principal  queen  a  daughter  named 
Gunavati,  who  by  her  beauty  produced  astonishment  even 
in  the  Creator  who  made  her.  And  holy  seers  announced  that 
she  should  have  for  a  husband  the  lord  of  the  seven  dvipas. 
Whereupon  her  father,  the  king,  deliberated  with  his  coun- 
sellors, and  came  to  this  conclusion  :    "  King  Vikramaditya 

1  I.e.  "sea  of  virtues." 


THE  GREAT  FISH  51 

is  a  suitable  husband  for  my  daughter ;  so  I  will  send  her  to 
marry  him." 

Accordingly,  the  king  made  his  daughter  embark  in  a 
ship  on  the  sea,  with  her  retinue  and  wealth,  and  sent  her 
off.  But  it  so  happened  that  when  the  ship  came  near 
Suvarnadvipa  it  was  swallowed,  with  the  princess  and  the 
people  on  board,  by  a  large  fish.  But  that  monstrous  fish  was 
carried  by  the  current  of  the  sea,  as  if  by  the  course  of  Destiny, 
and  thrown  up  on  a  coast  near  that  dvipa,  and  there  stranded. 
And  the  people  of  the  neighbourhood,  the  moment  they  saw 
it,  ran  with  many  weapons  in  their  hands,  and  killed  that 
marvellous  fish,  and  cut  open  its  belly.1  And  then  there 
came  out  of  it  that  great  ship  full  of  people.  And  when  the 
king  of  that  dvlpa  heard  of  it,  he  came  there  greatly  wonder- 
ing. And  that  king,  whose  name  was  Chandrasekhara,  and 
who  was  the  brother-in-law  of  King  Gunasagara,  heard  the 
whole  story  from  the  people  in  the  ship.  Then  the  king, 
finding  that  Gunavati  was  the  daughter  of  his  sister,  took 
her  into  his  palace,  and  out  of  joy  celebrated  a  feast.  And 
the  next  day  that  king  put  on  board  a  ship  in  a  lucky 
moment  his  daughter  ChandravatI,  whom  he  had  long  in- 
tended to  give  to  King  Vikramaditya,  with  that  Gunavati, 
and  sent  her  off  with  much  magnificence  as  a  gift  to  that 
sovereign. 

These  two  princesses,  having  crossed  the  sea,  by  advancing 
gradually,  have  at  length  arrived  here ;  and  we  are  their 
attendants.  And  when  we  reached  this  place,  a  very  large 
boar  and  a  very  large  elephant  rushed  upon  us.  Then,  King, 
we  uttered  this  cry :  "  These  maidens  have  come  to  offer 
themselves  for  wives  to  King  Vikramaditya  :  so  preserve 
them  for  him,  ye  Guardians  of  the  World,  as  is  meet."  When 
the  boar  and  the  elephant  heard  this,  they  said  to  us  with 
articulate  speech  :  "  Be  of  good  courage  !  The  mere  mention 
of  that  king's  name  ensures  your  safety.  And  you  shall 
see  him  arrive  here  in  a  moment."     When  the  boar  and  the 

1  See  Vol.  II,  pp.  193, 193nl,  194n,  and  Vol.  VI,  p.  154, 154n3,  and  Rohde's 
note  on  page  196  of  Der  Griechische  Roman.  This  is  probably  the  incident 
depicted  on  the  Bharhut  Stupa.  See  General  Cunningham's  work,  Plate 
XXXIV,  Medallion  2. 


52  THE  OCEAN  OF  STORY 

elephant,  who  were,  no  doubt,  some  heavenly  beings  or  others, 
had  said  this,  they  went  away. 


171d.  KalingasenoVs  Marriage  to  King  Vikramaditya 

"  This  is  our  story,"  said  the  chamberlain,  and  then, 
Queen,  I  said  to  them  :  "  And  this  is  the  king  you  seek." 
Then  they  fell  at  the  king's  feet,  rejoicing,  and  made  over 
to  him  those  two  princesses  Gunavati  and  Chandravati. 
And  the  king  gave  orders  to  the  Vetala  and  had  those  two 
fair  ones  also  taken  to  his  queen,  saying  :  "  Let  all  three 
travel  with  Madanasundarl." 

The  Vetala  returned  immediately,  and  then,  Queen,  the 
king  went  with  him  and  myself  by  an  out-of-the-way  path. 
And  as  we  were  going  along  in  the  forest,  the  sun  set ; 
and  just  at  that  time  we  heard  there  the  sound  of  a  drum. 
The  king  asked  :  "  Whence  comes  this  sound  of  a  drum  ?  " 
The  Vetala  answered  him  :  "  King,  there  is  a  temple  here. 
It  is  a  marvel  of  heavenly  skill,  having  been  built  by 
Visvakarman;  and  this  beating  of  the  drum  is  to  announce 
the  commencement  of  the  evening  spectacle." 

When  the  Vetala  had  said  this,  he  and  the  king  and  I  went 
there  out  of  curiosity,  and  after  we  had  tied  up  the  horse  we 
entered.  And  we  saw  worshipped  there  a  great  linga  of 
tdrkshyaratna,1  and  in  front  of  it  a  spectacle  with  blazing 
lights.  And  there  danced  there  for  a  long  time  three  nymphs 
of  celestial  beauty,  in  four  kinds  of  measures,  accompanied 
with  music  and  singing.  And  at  the  end  of  the  spectacle 
we  beheld  a  wonder,  for  the  dancing  nymphs  disappeared  in 
the  figures  carved  on  the  pillars  of  the  temple  ;  and  in  the 
same  way  the  singers  and  players  went  into  the  figures  of 
men  painted  on  the  walls.  When  the  king  saw  this  he  was 
astonished ;  but  the  Vetala  said  to  him :  "  Such  is  this 
heavenly  enchantment  produced  by  Visvakarman,  lasting  for 
ever,  for  this  will  always  take  place  at  both  twilights." 


1  A  certain  dark-coloured  precious  stone.     Bohtlingk  and  Roth  s.v. 

Sir  George  Grierson  tells  me  he  thinks  it  must  be  the  same  as  the  Garuda- 
manikya,  which  means  "  emerald."  Both  words  have  the  same  literal  meaning 
anyway. — n.m.p. 


THE  STORY  OF  DHANADATTA  53 

When  he  had  said  this,  we  wandered  about  in  the  temple, 
and  saw  in  one  place  a  female  figure,  on  a  pillar,  of  extra- 
ordinary beauty.  When  the  king  saw  her,  he  was  bewildered 
by  her  beauty,  and  remained  for  a  moment  absent-minded  and 
motionless,  so  that  he  himself  was  like  a  figure  cut  on  a  pillar. 
And  he  exclaimed  :  "  If  I  do  not  see  a  living  woman  like  this 
figure,  of  what  profit  to  me  is  my  kingdom  or  my  life  ?  " 
When  the  Vetala  heard  this,  he  said  :  "  Your  wish  is  not  hard 
to  gratify,  for  the  King  of  Kalinga  has  a  daughter  named 
Kalingasena,  and  a  sculptor  of  Vardhamana  seeing  her,  and 
being  desirous  of  representing  her  beauty,  carved  this  figure  in 
imitation  of  her.1  So  return  to  Ujjayini,  King,  and  ask  that 
King  of  Kalinga  for  his  daughter,  or  carry  her  off  by  force." 
This  speech  of  the  Vetala's  the  king  laid  up  in  his  heart. 

Then  we  spent  that  night  there.  And  the  next  morning  we 
set  out,  and  we  saw  two  handsome  men  under  an  asoka  tree, 
and  then  they  rose  up  and  bowed  before  the  king.  Then  the 
king  said  to  them  :  "  Who  are  you,  and  why  are  you  in  the 
forest  ?  "  One  of  them  answered  :  "  Listen,  King,  I  will  tell 
you  the  whole  story. 

171d  (3).  The  Merchant  Dhanadatta  who  lost  his  Wife 

I  am  the  son  of  a  merchant  in  Ujjayini,  and  my  name  is 
Dhanadatta.  Once  on  a  time  I  went  to  sleep  on  the  top  of 
my  palace.  In  the  morning  I  woke  up  and  looked  about  me, 
and  lo  !  my  wife  was  not  in  the  palace,  nor  in  the  garden 
attached  to  it,  nor  anywhere  about  it.  I  said  to  myself : 
44  She  has  not  lost  her  heart  to  another  man ;  of  that  I  am 
convinced  by  the  fact  that  the  garland  which  she  gave  me, 
telling  me  that  as  long  as  she  remained  chaste  it  would  cer- 
tainly not  fade,  is  still  as  fresh  as  ever.2  So  I  cannot  think 
where  she  has  gone — whether  she  has  been  carried  off  by  a 
demon  or  some  other  evil  being,  or  what  has  happened  to 

1  The  Petersburg  lexicographers  explain  it  as  a  statue  of  sala  wood.  They 
explain  stambhotlarna  too  as  wie  aus  einem  Pf'osten  geschnitten,  wie  eine  Statue  von 
Holz.   But  could  not  the  figures  be  cut  in  stone,  as  the  Bharhut  sculptures  are  ? 

2  See  Vol.  I,  pp.  156,  l6'5-l68.  The  parallel  to  the  story  of  the  "  Wright's 
Chaste  Wife  "  is  strikingly  close. 


54  THE  OCEAN  OF  STORY 

her."  With  these  thoughts  in  my  mind  I  remained  looking 
for  her,  crying  out,  lamenting  and  weeping ;  consumed  by 
the  fire  of  separation  from  her ;  taking  no  food.  Then  my 
relations  succeeded  at  last  in  consoling  me  to  a  certain  extent, 
and  I  took  food,  and  I  made  my  abode  in  a  temple,  and 
remained  there  plunged  in  grief,  feasting  Brahmans. 

Once  when  I  was  quite  broken  down,  this  Brahman  came 
to  me  there,  and  I  refreshed  him  with  a  bath  and  food,  and 
after  he  had  eaten,  I  asked  him  whence  he  came,  and  he 
said  :  "I  am  from  a  village  near  Varanasi."  My  servants 
told  him  my  cause  of  woe,  and  he  said  :  "  Why  have  you, 
like  an  unenterprising  man,  allowed  your  spirits  to  sink  ? 
The  energetic  man  obtains  even  that  which  it  is  hard  to 
attain ;  so  rise  up,  my  friend,  and  let  us  look  for  your  wife. 
I  will  help  you." 

I  said  :  "  How  are  we  to  look  for  her,  when  we  do  not  even 
know  in  what  direction  she  has  gone  ?  "  When  I  said  this, 
he  answered  me  kindly  :  "  Do  not  say  this.  Did  not  Kesata 
long  ago  recover  his  wife,  when  it  seemed  hopeless  he  should 
ever  be  reunited  with  her  ?     Hear  his  story  in  proof  of  it. 

171d  (4).  The  Two  Brahmans  Kesata  and  Kandarpa 

There  lived  in  the  city  of  Pataliputra  a  wealthy  young 
Brahman,  the  son  of  a  Brahman ;  his  name  was  Kesata,  and 
he  was  in  beauty  like  a  second  God  of  Love.  He  wished  to 
obtain  a  wife  like  himself,  and  so  he  went  forth  secretly  * 
from  his  parents'  house,  and  wandered  through  various  lands 
on  the  pretext  of  visiting  holy  bathing-places.  And  in  the 
course  of  his  wanderings  he  came  once  on  a  time  to  a  bank  of 
the  Narmada,  and  he  saw  a  numerous  procession  of  bride- 
groom's friends  coming  that  way.  And  a  distinguished  old 
Brahman,  belonging  to  that  company,  when  he  saw  Kesata 
in  the  distance,  left  his  companions,  and  coming  up  to  him 
accosted  him,  and  respectfully  said  to  him  in  private  :  "I 
have  a  certain  favour  to  ask  of  you,  and  it  is  one  which  you 
can  easily  do  for  me,  but  the  benefit  conferred  on  me  will  be 

1  Dr  Kern  would  read  avidito.  This  is  confirmed  by  the  Sanskrit  College 
MS.  and  by  MS.  No.  1882 ;  No.  3003  has  avadito. 


THE  BARGAIN  55 

a  very  great  one  ;  so,  if  you  will  do  it,  I  will  proceed  to  say 
what  it  is."  When  Kesata  heard  this,  he  said  :  "  Noble  sir, 
if  what  you  say  is  possible,  I  must  certainly  do  it :  let  the 
benefit  be  conferred  on  you." 

When  the  Brahman  heard  that,  he  said  :  "  Listen,  my 
good  young  man.  I  have  a  son,  who  is  the  prince  of  ugly,  as 
you  are  of  good-looking,  men.  He  has  projecting  teeth,  a  flat 
nose,  a  black  colour,  squinting  eyes,  a  big  belly,  crooked  feet, 
and  ears  like  winnowing-baskets.  Though  he  is  such,  I,  out 
of  my  love  for  him,  described  him  as  handsome,  and  asked 
a  Brahman,  named  Ratnadatta,  to  give  him  his  daughter, 
named  Riipavati,  and  he  has  agreed  to  do  it.  The  girl  is  as 
beautiful  as  her  name  expresses,  and  to-day  they  are  to  be 
married.  For  this  reason  we  have  come.  But  I  know  that, 
when  that  purposed  connection  of  mine  sees  my  son,  he  will 
refuse  to  give  him  his  daughter,  and  this  attempt  will  be  fruit- 
less. And  while  thinking  how  I  could  find  some  way  out  of 
the  difficulty,  I  have  met  you  here,  courteous  sir ;  so  quickly 
perform  for  me  my  desire,  as  you  have  pledged  your  word  to 
do.  Come  with  us  and  marry  that  maiden,  and  hand  her  over 
to  my  son  to-day,  for  you  are  as  good-looking  as  the  bride." 

When  Kesata  heard  this,  he  said :  "  Agreed !  "  And  so 
the  old  Brahman  took  Kesata  with  him,  and  they  crossed  the 
Narmada  in  boats  and  landed  on  the  opposite  bank.  And 
so  he  reached  the  city,  and  rested  outside  it  with  his  followers, 
and  at  that  time  the  sun  also,  the  traveller  of  the  sky,  went  to 
his  rest  on  the  mountain  of  setting.  Then  the  darkness  began 
to  diffuse  itself  abroad,  and  Kesata,  having  gone  to  rinse  his 
mouth,  saw  a  terrible  Rakshasa  rise  up  near  the  water.  And 
the  Rakshasa  said  :  "  Where  will  you  go  from  me,1  Kesata  ? 
I  am  about  to  devour  you."  Thereupon  Kesata  said  to  the 
Rakshasa  :  "  Do  not  devour  me  now  ;  I  will  certainly  come 
back  to  you  presently,  when  I  have  done  the  Brahman  the 
service  I  promised."  When  the  Rakshasa  heard  this,  he 
made  Kesata  take  an  oath  to  this  effect,2  and  then  let  him 

1  Both  the  India  Office  MSS.  and  the  Sanskrit  College  MS.  have yasyasi  for 
pasyasi.     The  latter  would  mean  :  "  Where  will  you  drink  ?  " 

2  This  is  another  example  of  the  "  Promise  to  Return  "  motif.    See  Ocean, 
Vol.  VII,  p.  203,  203n1.— n.m.p. 


56  THE  OCEAN  OF  STORY 

go  ;  and  he  returned  to  the  company  of  the  bridegroom's 
friends. 

Then  the  old  Brahman  brought  Kesata  adorned  with  the 
ornaments  of  a  bridegroom,  and  entered  that  city  with  all 
the  bridegroom's  party.  And  then  he  made  him  enter  the 
house  of  Ratnadatta,  in  which  an  altar-platform  was  ready 
prepared,  and  which  was  made  to  resound  with  the  music  of 
various  instruments.  And  Kesata  married  there  with  all  due 
ceremonies  that  fair-faced  RupavatI,  to  whom  her  father  gave 
great  wealth.  And  the  women  there  rejoiced,  seeing  that  the 
bride  and  bridegroom  were  well  matched.  And  not  only 
RupavatI,  when  she  saw  that  such  a  bridegroom  had  arrived, 
but  her  friends  also,  fell  in  love  with  him.  But  Kesata  at  that 
time  was  overpowered  with  despondency  and  astonishment. 

And  at  night  RupavatI,  seeing  that  her  husband,  as  he  lay 
on  the  bed,  was  plunged  in  thought,  and  kept  his  head  turned 
away,  pretended  to  be  asleep.  And  in  the  dead  of  night 
Kesata,  thinking  that  she  was  asleep,  went  out  to  that  Rak- 
shasa  to  keep  his  promise.  And  that  faithful  wife  RupavatI 
also  gently  rose  up  unobserved  and  followed  her  husband,  full 
of  curiosity.  And  when  Kesata  arrived  where  the  Rakshasa 
was,  the  latter  said  to  him  :  "  Bravo !  You  have  kept  your 
promise  faithfully,  Kesata  :  you  are  a  man  of  noble  character. 
You  sanctify  your  city  of  Pataliputra  and  your  father  Desata 
by  your  virtue,  so  approach,  that  I  may  devour  you."  When 
RupavatI  heard  that,  she  came  up  quickly  and  said  :  "  Eat 
me,  for  if  my  husband  is  eaten,  what  will  become  of  me  ?  " 
The  Rakshasa  said  :  "  You  can  live  on  alms."  She  replied  : 
"  Who,  noble  sir,  will  give  alms  to  me  who  am  a  woman  ?  " 
The  Rakshasa  said  :  "If  anyone  refuses  to  give  you  alms 
when  asked  to  do  so,  his  head  shall  split  in  a  hundred  pieces."  * 
Then  she  said  :  "  This  being  so,  give  me  my  husband  by  way 
of  alms."  And  as  the  Rakshasa  would  not  give  him,  his  head 
at  once  split  asunder,  and  he  died.  Then  RupavatI  returned 
to  her  bridal  chamber  with  her  husband,  who  was  exceedingly 
astonished  at  her  virtue,  and  at  that  moment  the  night  came 
to  an  end. 

And  the  next  morning  the  bridegroom's  friends  took  food 
1  Cf.  Vol.  V,  pp.  95, 96.— n.m.p. 


KESATA  IS  SAVED  57 

and  set  out  from  that  city,  and  reached  the  bank  of  the  Nar- 
mada  with  the  newly  married  pair.  Then  the  old  Brahman, 
who  was  their  leader,  put  the  wife  Rupavati,  with  her  attend- 
ants, on  board  one  boat,  and  went  on  board  a  second  himself, 
and  cunningly  made  Kesata  embark  on  a  third,  having  pre- 
viously made  an  agreement  with  the  boatmen  ;  but  before  he 
went  on  board  he  took  from  him  all  the  ornaments  he  had 
lent  him.  Then  the  Brahman  was  ferried  across  with  the  wife 
and  the  bridegroom's  party,  but  Kesata  was  kept  out  in  the 
middle  of  the  stream  by  the  boatmen,  and  carried  to  a  great 
distance.  Then  those  boatmen  pushed  the  boat  and  Kesata 
into  a  place  where  the  current  ran  full  and  strong,  and  swam 
ashore  themselves,  having  been  bribed  by  the  old  Brahman. 

But  Kesata  was  carried  with  the  boat,  by  the  river  which 
was  lashed  into  waves  by  the  wind,  into  the  sea,  and  at  last  a 
wave  flung  him  up  on  the  coast.  There  he  recovered  strength 
and  spirits,  as  he  was  not  doomed  to  die  just  yet ;  and  he  said 
to  himself :  "  Well,  that  Brahman  has  made  me  a  fine  recom- 
pense !  But  was  not  the  fact  that  he  married  his  son  by 
means  of  a  substitute  in  itself  sufficient  proof  that  he  was  a 
fool  and  a  scoundrel  ?  " 

While  he  remained  there,  buried  in  such  thoughts,  the 
night  came  on  him,  when  the  companies  of  air-flying  witches 
begin  to  roam  about.  He  remained  sleepless  through  it,  and 
in  the  fourth  watch  he  heard  a  noise  in  the  sky,  and  saw  a 
handsome  '  man  fall  from  heaven  in  front  of  him.  Kesata 
was  terrified  at  first,  but  after  some  time  he  saw  that  he  had 
nothing  uncanny  about  him,  so  he  said  to  him :  "  Who  are 
you,  sir  ?  "  Then  the  man  said :  "  First  tell  me  who  you 
are,  and  then  I  will  tell  you  who  I  am."  Hearing  that, 
Kesata  told  him  his  history.  Then  the  man  said  :  "  My 
friend,  you  are  exactly  in  the  same  predicament  as  myself, 
so  I  will  now  tell  you  my  history.     Listen. 

"There  is  on  the  bank  of  the  River  Vena  a  city  named 
Ratnapura;  I  am  a  Brahman  householder  in  that  city,  the 
son  of  a  rich  man,  and  my  name  is  Kandarpa.  One  evening 
I  went  down  to  the  River  Vena  to  draw  water,  and  I  slipped 
and  fell  into  it,  and  was  carried  away  by  the  current.     The 

1  I  insert  subhayam  before  khdd,  from  the  Sanskrit  College  MS. 


58  THE  OCEAN  OF  STORY 

current  carried  me  a  long  way  during  that  night,  and  when 
the  morning  came,  as  I  was  not  doomed  to  die  yet,  it  brought 
me  to  the  foot  of  a  tree  that  grew  on  the  bank.     I  climbed 

Kandarpa  UP  ^ne  ^an^  by  the  nelp  °f  the  tree,  and  when  I 
relates  his  had  recovered  breath  I  saw  in  front  of  me  a 
Adventures  great  empty  temple  dedicated  to  the  Mothers.  I 
entered  it,  and  when  I  saw  before  me  the  Mothers  flashing, 
as  it  were,  with  brightness  and  power,  my  fear  was  allayed, 
and  I  bowed  before  them,  and  praised  them,  and  addressed 
this  prayer  to  them  :  '  Venerable  ones,  deliver  me,  a  miserable 
man ;  for  I  have  to-day  come  here  as  a  suppliant  for  your 
protection.'  When  I  had  uttered  this  prayer,  being  exhausted 
with  my  struggles  in  the  current  of  the  river,  I  rested,  my 
friend,  till  my  fatigue  gradually  disappeared,  and  the  day  dis- 
appeared also.  And  then  there  appeared  the  horrible  female 
ascetic  called  Night,  furnished  with  many  stars  by  way  of  a 
bone  necklace,  white  with  moonlight  instead  of  ashes,  and 
carrying  the  moon  for  a  gleaming  skull. 

"  And  then,  I  remember,  a  band  of  witches  came  out  from 
the  company  of  the  Mothers,  and  they  said  to  one  another : 
4  To-night  we  must  go  to  the  general  assembly  of  the  witches 
in  Chakrapura,1  and  how  can  this  Brahman  be  kept  safe  in 
this  place  which  is  full  of  wild  beasts  ?  So  let  us  take  him 
to  some  place  where  he  will  be  happy  ;  and  afterwards  we 
will  bring  him  back  again  :  he  has  fled  to  us  for  protection.' 
When  they  had  said  this,  they  adorned  me,  and,  carrying  me 
through  the  air,  placed  me  in  the  house  of  a  rich  Brahman 
in  a  certain  city,  and  went  away. 

"  And  when  I  looked  about  me  there,  lo  !  the  altar  was 
prepared  for  a  marriage,  and  the  auspicious  hour  had 
arrived,  but  the  procession  of  bridegroom's  friends  was 
nowhere  to  be  seen.  And  all  the  people,  seeing  me  in  front 
of  the  door  arrayed  in  bridegroom's  garments  of  heavenly 
splendour,  said :  *  Here  is  the  bridegroom  at  any  rate  arrived.' 
Then  the  Brahman  of  the  house  took  me  to  the  altar,  and 
led  his  daughter  there  adorned,  and  gave  her  to  me  with  the 
usual   ceremonies.     And  the   women  said  to  one  another : 

1  Both  the  India  Office  MSS.  read  Vakrapura.  The  Sanskrit  College  MS. 
supports  Brockhaus'  text. 


THE  CITY  OF  BHlMAPURA  59 

1  Fortunate  is  it  that  the  beauty  of  Sumanas  has  borne  fruit 
by  winning  her  a  bridegroom  like  herself !  '  Then,  having 
married  Sumanas,  I  slept  with  her  in  the  palace,  gratified  by 
having  every  want  supplied  in  the  most  magnificent  style. 

"  Then  those  witches  came  back  from  their  assembly  in 
this  last  watch  of  the  night,  and  by  their  supernatural  power 
carried  me  off,  and  flew  up  into  the  air  with  me.  And  while 
they  were  flying  through  the  air  they  had  a  fight  with  another 
set  of  witches,  who  came  wishing  to  carry  me  off,  and  they 
let  me  go,  and  I  fell  down  here.  And  I  do  not  know  the  city 
where  I  married  that  Sumanas ;  and  I  cannot  tell  what  will 
become  of  her  now.  This  succession  of  misfortunes,  which 
Destiny  has  brought  upon  me,  has  now  ended  in  happiness  by 
my  meeting  with  you." 

When  Kandarpa  had  given  this  account  of  his  adventures, 
Kesata  said  to  him  :  "  Do  not  be  afraid,  my  friend  :  the 
witches  will  have  no  power  over  you  henceforth,  since  I 
possess  a  certain  irresistible  charm,  which  will  keep  them  at 
a  distance.  Now  let  us  roam  about  together ;  Destiny  will 
bestow  on  us  good  fortune."  And  while  they  were  engaged 
in  this  conversation  the  night  came  to  an  end. 

In  the  morning  Kesata  and  Kandarpa  set  out  from  that 
place  together,  and,  crossing  the  sea,  reached  in  due  course 
a  city  named  Bhimapura,  near  the  river  called  Ratnanadi. 
There  they  heard  a  great  noise  on  the  bank  of  that  river,  and 
when  they  went  to  the  place  whence  it  came,  they  saw  a  fish 
that  filled  the  channel  of  the  stream  from  bank  to  bank. 
It  had  been  thrown  up  by  the  tide  of  the  sea,  and  had  got 
fast  in  the  river  owing  to  the  vastness  of  its  bulk,  and  men 
with  various  weapons  in  their  hands  were  cutting  it  up  to 
procure  flesh.  And  while  they  were  cutting  it  open  there 
came  out  of  its  belly  a  woman,  and  being  beheld  by  the 
people  with  astonishment,  she  came  terrified  to  the  bank. 

Then  Kandarpa  looked  at  her,  and  said  exultingly  to 
Kesata  :  "  My  friend,  here  is  that  very  Sumanas,  whom  I 
married !  But  I  do  not  know  how  she  came  to  be  living  in 
the  belly  of  a  fish.  So  let  us  remain  here  in  silence,  until 
the  whole  matter  is  cleared  up."  Kesata  consented,  and 
they  remained  there.    And  the  people   said   to   Sumanas  : 


60  THE  OCEAN  OF  STORY 

"  Who  are  you,  and  what  is  the  meaning  of  this  ?  "  Then 
she  said  very  reluctantly  : 

"  I  am  the  daughter  of  a  crest- jewel  of  Brahmans,  named 
Jayadatta,  who  lived  in  the  city  of  Ratnakara.  My  name  is 
Sumanas,  and  one  night  I  was  married  to  a  certain  handsome 
young  Brahman,  who  was  a  suitable  match  for  me.  That 
very  night  my  husband  went  away  somewhere,  while  I  was 
asleep  ;  and  though  my  father  made  diligent  search  for  him, 
he  could  not  find  him  anywhere.  Then  I  threw  myself  into 
the  river  to  cool  the  fire  of  grief  at  separation  from  him,  and 
I  was  swallowed  by  this  fish  ;  and  now  Destiny  has  brought 
me  here." 

While  she  was  saying  this  a  Brahman  named  Yajnasvamin 
rushed  out  of  the  crowd  and  embraced  her,  and  said  this  to 
her :  "  Come,  come  with  me,  niece !  You  are  the  daughter  of 
my  sister  ;  for  I  am  Yajnasvamin,  your  mother's  own  brother. 
When  Sumanas  heard  that,  she  uncovered  her  face  and  looked 
at  him,  and  recognising  her  uncle,  she  embraced  his  feet, 
weeping.  But  after  a  moment  she  ceased  weeping,  and  said 
to  him  :  "  Do  you  give  me  fuel,  for,  as  I  am  separated  from 
my  husband,  I  have  no  other  refuge  but  the  fire." 

Her  uncle  did  all  he  could  to  dissuade  her,  but  she  would 
not  abandon  her  intention  ;  and  then  Kandarpa,  having  thus 
seen  her  real  feelings  tested,  came  up  to  her.  When  the 
wise  Sumanas  saw  him  near  her  she  recognised  him,  and  fell 
weeping  at  his  feet.  And  when  the  discreet  woman  was 
questioned  by  the  people,  and  by  that  uncle  of  hers,  she 
answered  :  "  He  is  my  husband."  Then  all  were  delighted. 
And  Yajnasvamin  took  her  husband  Kandarpa  to  his  house, 
together  with  Kesata.  There  they  told  their  adventures,  and 
Yajnasvamin  and  his  family  lovingly  waited  on  them  with 
many  hospitable  attentions. 

After  some  days  had  passed,  Kesata  said  to  Kandarpa : 
"  You  have  gained  all  you  want  by  recovering  your  longed- 
for  wife ;  so  now  go  with  her  to  Ratnapura,  your  own  city. 
But  as  I  have  not  attained  the  object  of  my  desire,  I  will  not 
return  to  my  own  country.  I,  my  friend,  will  make  a  pilgrim- 
age to  all  the  holy  bathing-places  and  so  destroy  my  body." 
When  Yajnasvamin,  in  Bhimapura,  heard  this,  he  said  to 


THE  TRICK  61 

Kesata :  "  Why  do  you  utter  this  despondent  speech  ?  As  long 
as  people  are  alive  there  is  nothing  they  cannot  get.  In 
proof  of  this  hear  the  story  of  Kusumayudha,  which  I  am 
about  to  tell  you. 


171d  (5).  Kusumayudha  and  Kamalalochana 

There  was  in  a  town  named  Chandrapura  a  Brahman 
named  Devasvamin :  he  had  a  very  beautiful  daughter 
named  Kamalalochana ;  and  he  had  a  young  Brahman 
pupil  named  Kusumayudha,  and  that  pupil  and  his  daughter 
loved  one  another  well. 

One  day  her  father  made  up  his  mind  to  give  her  to 
another  suitor,  and  at  once  that  maiden  sent  by  her  confidante 
the  following  message  to  Kusumayudha :  "  Though  I  have 
long  ago  fixed  my  heart  on  you  for  a  husband,  my  father  has 
promised  to  give  me  to  another,  so  devise  a  scheme  for  carry- 
ing me  off  hence."  So  Kusumayudha  made  an  arrangement 
to  carry  her  off,  and  he  placed  outside  her  house  at  night  a 
servant  with  a  mule  for  that  purpose.  So  she  quietly  went 
out  and  mounted  the  mule,  but  that  servant  did  not  take  her 
to  his  master ;  he  took  her  somewhere  else,  to  make  her  his 
own. 

And  during  the  night  he  took  Kamalalochana  a  long  dis- 
tance, and  they  reached  a  certain  city  by  the  morning,  when 
that  chaste  woman  said  to  the  servant :  "  Where  is  my 
husband,  your  master  ?  Why  do  you  not  take  me  to  him  ?  " 
When  the  cunning  rogue  heard  this,  he  said  to  her  who  was 
alone  in  a  foreign  country  :  "I  am  going  to  marry  you  my- 
self :  never  mind  about  him  ;  how  can  you  get  to  him  now  ?  " 
When  the  discreet  woman  heard  this,  she  said  :  "  Indeed  I 
love  you  very  much."  *  Then  the  rascal  left  her  in  the  garden 
of  the  city,  and  went  to  the  market  to  buy  the  things  required 
for  a  wedding.  In  the  meanwhile  that  maiden  fled,  with 
the  mule,  and  entered  the  house  of  a  certain  old  man  who 
made  garlands.     She  told  him  her  history,  and  he  made  her 

1  No.  1882  and  the  Sanskrit  College  MS.  give  tarhi  for  tvayt  hi  and  priyatp. 
for  prtyah.  No.  3003  agrees  with  the  above  MSS.  in  the  first  point  and  in  the 
second  with  Brockhaus. 


62  THE  OCEAN  OF  STORY 

welcome  ;  so  she  remained  there.  And  the  wicked  servant,  not 
finding  her  in  the  garden,  went  away  from  it  disappointed, 
and  returned  to  his  master  Kusumayudha.  And  when  his 
master  questioned  him,  he  said  :  "  The  fact  is,  you  are  an 
upright  man  yourself,  and  you  do  not  understand  the  ways  of 
deceitful  women.  No  sooner  did  she  come  out  and  was  seen, 
than  I  was  seized  there  by  those  other  men,  and  the  mule  was 
taken  away  from  me.  By  good  luck  I  managed  to  escape, 
and  have  come  here."  When  Kusumayudha  heard  this,  he 
remained  silent  and  plunged  in  thought. 

One  day  his  father  sent  him  to  be  married,  and  as  he 
was  going  along  he  reached  the  city  where  Kamalalochana 
was.  There  he  made  the  bridegroom's  followers  encamp  in  a 
neighbouring  garden,  and  while  he  was  roaming  about  alone, 
Kamalalochana  saw  him,  and  told  the  garland-maker  in 
whose  house  she  was  living.  He  went  and  told  her  intended 
husband  what  had  taken  place,  and  brought  him  to  her.  Then 
the  garland-maker  collected  the  necessary  things,  and  the 
long-desired  marriage  between  the  youth  and  the  maiden  was 
immediately  celebrated.  Then  Kusumayudha  punished  that 
wicked  servant,  and  married  in  addition  that  second  maiden, 
who  was  the  cause  of  his  finding  Kamalalochana,  and  in 
order  to  marry  whom  he  had  started  from  home.  And  he 
returned  rejoicing  to  his  own  country  with  those  two  wives. 

171d  (4).  The  Two  Brdhmans  Kesata  and  Kandarpa 

"  Thus  the  fortunate  are  reunited  in  the  most  unexpected 
manner  ;  and  so  you  may  be  certain,  Kesata,  of  regaining  your 
beloved  soon  in  the  same  way."  When  Yajnasvamin  had 
said  this,  Kandarpa,  Sumanas  and  Kesata  remained  for  some 
days  in  his  house,  and  then  set  out  for  their  own  country. 
But  on  the  way  they  reached  a  great  forest,  and  they  were 
separated  from  one  another  in  the  confusion  produced  by  a 
charge  of  wild  elephants.  Of  the  party  Kesata  went  on  alone, 
and  grieved,  and  in  course  of  time  reached  the  city  of  Kasi 
and  found  his  friend  Kandarpa  there.  And  he  went  with  him 
to  his  own  city  Pataliputra,  and  he  remained  there  some  time 
welcomed  by  his  father.     And  there  he  told  his  parents  all  his 


SUMANAS  IS  LOST  63 

adventures,  beginning  with  his  marrying  Rupavati,  and 
ending  with  the  story  of  Kandarpa. 

In  the  meanwhile  Sumanas  fled,  terrified  at  the  elephants, 
and  entered  a  thicket,  and  while  she  was  there  the  sun  set  for 
her.  And  when  night  came  on  she  cried  out  in  her  woe  : 
"  Alas,  my  husband  !  Alas,  my  father  !  Alas,  my  mother  !  " 
and  resolved  to  fling  herself  into  a  forest  fire.  And  in  the 
meanwhile  that  company  of  witches,  that  were  so  full  of  pity 
for  Kandarpa,  having  conquered  the  other  witches,  reached 
their  own  temple.  There  they  remembered  Kandarpa,  and 
finding  out  by  their  supernatural  knowledge  that  his  wife 
had  lost  her  way  in  a  wood,  they  deliberated  as  follows  : 
"  Kandarpa,  being  a  resolute  man,  will  unaided  obtain  his 
desire ;  but  his  wife,  being  a  young  girl,  and  having  lost  her 
way  in  the  forest,  will  assuredly  die.  So  let  us  take  her 
and  put  her  down  in  Ratnapura,  in  order  that  she  may  live 
there  in  the  house  of  Kandarpa's  father  with  his  other  wife." 
When  the  witches  had  come  to  this  conclusion,  they  went  to 
that  forest  and  comforted  Sumanas  there,  and  took  her  and 
left  her  in  Ratnapura. 

When  the  night  had  passed,  Sumanas,  wandering  about 
in  that  city,  heard  the  following  cry  in  the  mouths  of  the 
people,  who  were  running  hither  and  thither :  "  Lo !  the 
virtuous  Anangavati,  wife  of  the  Brahman  Kandarpa,  who, 
after  her  husband  had  gone  somewhere  or  other,  lived  a  long 
time  in  hope  of  reunion  with  him,  not  having  recovered  him, 
has  now  gone  out  in  despair  to  enter  the  fire,  followed  by  her 
weeping  father-in-law  and  mother-in-law."  When  Sumanas 
heard  that,  she  went  quickly  to  the  place  where  the  pyre  had 
been  made,  and  going  to  Anangavati,  said  to  her,  in  order  to 
dissuade  her :  "  Noble  lady,  do  not  act  rashly,  for  that 
husband  of  yours  is  alive."  Having  said  this,  she  told  the 
whole  story  from  the  beginning.  And  she  showed  the 
,  jewelled  ring  that  Kandarpa  gave  her.  Then  all  welcomed 
her,  perceiving  that  her  account  was  true.  Then  Kandarpa's 
father  honoured  that  bride  Sumanas,  and  gladly  lodged  her 
in  his  house  with  the  delighted  Anangavati. 

Then  Kandarpa  left  Pataliputra  x  without  telling  Kesata, 

1  I  read  Pataliputrakat. 


64  THE  OCEAN  OF  STORY 

as  he  knew  he  would  not  like  it,  in  order  to  roam  about  in 
search  of  Sumanas.  And  after  he  had  gone,  Kesata,  feeling 
unhappy  without  Riipavatl,  left  his  house  without  his  parents' 
knowledge,  and  went  to  roam  about  hither  and  thither.  And 
Kandarpa,  in  the  course  of  his  wanderings,  happened  to  visit 
that  very  city  where  Kesata  married  Riipavatl.  And  hear- 
ing a  great  noise  of  people,  he  asked  what  it  meant,  and  a 
certain  man  said  to  him :  "  Here  is  Riipavatl  preparing  to 
die,  as  she  cannot  find  her  husband  Kesata;  the  tumult  is 
on  that  account.  Listen  to  the  story  connected  with  her." 
Then  that  man  related  the  strange  story  of  Rupavati's  mar- 
riage with  Kesata  and  of  her  adventure  with  the  Rakshasa, 
and  then  continued  as  follows  : 

"  Then  that  old  Brahman,  having  tricked  Kesata,  went 
on  his  way,  taking  with  him  Riipavatl  for  his  son ;  but  no- 
body knew  where  Kesata  had  gone  after  marrying  her.  And 
Riipavatl,  not  seeing  Kesata  on  the  journey,  said  :  '  Why  do 
I  not  see  my  husband  here,  though  all  the  rest  of  the  party  are 
travelling  along  with  me  ? '  When  the  old  Brahman  heard 
that,  he  showed  her  that  son  of  his,  and  said  to  her :  '  My 
daughter,  this  son  of  mine  is  your  husband :  behold  him ! ' 
Then  Riipavatl  said  in  a  rage  to  the  old  man  there  :  4 1  will 
not  have  this  ugly  fellow  for  a  husband  !  I  will  certainly  die 
if  I  cannot  get  that  husband  who  married  me  yesterday.' 

"  Saying  this,  she  at  once  stopped  eating  and  drinking ; 
and  the  old  man,  through  fear  of  the  king,  had  her  taken  back 
to  her  father's  house.  There  she  told  the  trick  that  the  old 
Brahman  had  played  her,  and  her  father,  in  great  grief,  said 
to  her  :  ■  How  are  we  to  discover,  my  daughter,  who  the  man 
that  married  you  is  ?  '  Then  Riipavatl  said  :  4  My  husband's 
name  is  Kesata,  and  he  is  the  son  of  a  Brahman  named 
Desata  in  Pataliputra  ;  for  so  much  I  heard  from  the  mouth 
of  a  Rakshasa.'  When  she  had  said  this,  she  told  her  father 
the  whole  story  of  her  husband  and  the  Rakshasa.  Then  her 
father  went  and  saw  the  Rakshasa  lying  dead,  and  so  he 
believed  his  daughter's  story,  and  was  pleased  with  the  virtue 
of  that  couple. 

"  He  consoled  his  daughter  with  hopes  of  reunion  with  her 
husband,  and  sent  his  son  to  Kesata's  father  in  Pataliputra 


THE  TIMELY  ARRIVAL  65 

to  search  for  him.  And  after  some  time  he  came  back  and 
said  :  4  We  saw  the  householder  Desata  in  Pataliputra.  But 
when  we  asked  him  where  his  son  Kesata  was,  he  answered 
us  with  tears  :  "  My  son  Kesata  is  not  here.  He  did  return 
here,  and  a  friend  of  his  named  Kandarpa  came  with  him  ; 
but  he  went  away  from  here  without  telling  me,  pining  for 
Rupavati."  When  we  heard  this  speech  of  his,  we  came  back 
here  in  due  course.' 

"  When  those  sent  to  search  had  brought  back  this  report, 
Rupavati  said  to  her  father :  '  I  shall  never  recover  my 
husband,  so  I  will  enter  the  fire  ;  how  long,  father,  can  I  live 
here  without  my  husband  ?  '  She  went  on  saying  this,  and 
as  her  father  has  not  been  able  to  dissuade  her,  she  has  come 
out  to-day  to  perish  in  the  fire.  And  two  maidens,  friends 
of  hers,  have  come  out  to  die  in  the  same  way  ;  one  is  called 
Sringaravati,  and  the  other  Anuragavati.  For  long  ago,  at 
the  marriage  of  Rupavati,  they  saw  Kesata  and  made  up  their 
minds  that  they  would  have  him  for  a  husband,  as  their  hearts 
were  captivated  by  his  beauty.  This  is  the  meaning  of  the 
noise  which  the  people  here  are  making." 

When  Kandarpa  heard  this  from  that  man,  he  went  to  the 
pyre  which  had  been  heaped  up  by  those  ladies.  He  made  a 
sign  to  the  people  from  a  distance  to  cease  their  tumult,  and, 
going  up  quickly,  he  said  to  Rupavati,  who  was  worshipping 
the  fire  :  "  Noble  lady,  desist  from  this  rashness.  That 
husband  of  yours,  Kesata,  is  alive  ;  he  is  my  friend  :  know 
that  I  am  Kandarpa."  When  he  had  said  this,  he  told  her 
all  Kesata's  adventures,  beginning  with  the  circumstance  of 
the  old  Brahman's  treacherously  making  him  embark  on  the 
boat.  Then  Rupavati  believed  him,  as  his  story  tallied  so 
completely  with  what  she  knew,  and  she  joyfully  entered  her 
father's  house  with  those  two  friends.  And  her  father  kindly 
welcomed  Kandarpa  and  took  good  care  of  him.  And  so  he 
remained  there,  to  please  him. 

In  the  meanwhile  it  happened  that,  as  Kesata  was 
roaming  about,  he  reached  Ratnapura,  and  found  there  the 
house  of  Kandarpa,  in  which  the  two  wives  were.  And  as 
he  was  wandering  about  near  the  house,  Sumanas,  the  wife 
of  Kandarpa,  saw  him  from  the  top  of  her  house,  and  said, 

VOL.   IX.  E 


66  THE  OCEAN  OF  STORY 

delighted,  to  her  father-in-law  and  mother-in-law,  and  the 
other  people  in  the  house  :  "  Here,  now,  is  Kesata,  my 
husband's  friend,  arrived ;  we  may  hear  news  of  my  husband 
from  him.  Quickly  invite  him  in."  Then  they  went  and, 
on  some  pretext  or  other,  brought  in  Kesata  as  she  advised, 
and  when  he  saw  Sumanas  come  towards  him,  he  was  de- 
lighted. And  after  he  had  rested  she  questioned  him,  and 
he  immediately  told  her  his  own  and  Kandarpa's  adventures, 
after  the  scare  produced  by  the  wild  elephants. 

He  remained  there  some  days,  hospitably  entertained, 
and  then  a  messenger  came  from  Kandarpa  with  a  letter. 
The  messenger  said  :  "  Kandarpa  and  Riipavati  are  in  the 
town  where  Kandarpa's  friend  Kesata  married  Riipavati  "  ; 
and  the  contents  of  the  letter  were  to  the  same  effect.  And 
Kesata,  with  tears,  communicated  the  tidings  to  the  father  of 
Kandarpa. 

And  the  next  day  Kandarpa's  father  sent,  in  high  glee, 
a  messenger  to  bring  his  son,  and  dismissed  Kesata,  that 
he  might  join  his  beloved.  And  Kesata  went  with  that 
messenger,  who  brought  the  letter,  to  that  country  where 
Riipavati  was  living  in  her  father's  house.  There,  after  a 
long  absence,  he  greeted  and  refreshed  the  delighted  Riipa- 
vati, as  the  cloud  does  the  chdtaki.  He  met  Kandarpa  once 
more,  and  he  married,  at  the  instance  of  Riipavati,  her  two 
before-mentioned  friends,  Anuragavati  and  Sringaravati. 
And  then  Kesata  went  with  Riipavati  and  them  to  his 
own  land,  after  taking  leave  of  Kandarpa.  And  Kandarpa 
returned  to  Ratnapura  with  the  messenger,  and  was  once 
more  united  to  Sumanas  and  Anangavati  and  his  relations. 
So  Kandarpa  regained  his  beloved  Sumanas,  and  Kesata  his 
beloved  Riipavati,  and  they  lived  enjoying  the  good  things 
of  this  life,  each  in  his  own  country. 

171  d  (3).  The  Merchant  Dhanadatta  who  lost  his  Wife 

"  Thus  men  of  firm  resolution,  though  separated  by 
adverse  destiny,  are  reunited  with  their  dear  ones,  despising 
even  terrible  sufferings,  and  taking  no  account  of  their 
interminable  duration.     So  rise  up  quickly,  my  friend ;   let 


THE  REWARD  OF  MERIT  67 

us  go.  You  also  will  find  your  wife,  if  you  search  for  her. 
Who  knows  the  way  of  Destiny  ?  I  myself  regained  my 
wife  alive  after  she  had  died." 


171d.  Kalingasena's  Marriage  to  King  Vikramdditya 

"  Telling  me  this  tale,  my  friend  encouraged  me ;  and 
himself  accompanied  me.  And  so  roaming  about  with  him, 
I  reached  this  land,  and  here  I  saw  a  mighty  elephant  and 
a  wild  boar.  And  (wonderful  to  say  !)  I  saw  that  elephant 
bring  my  helpless  wife  out  of  his  mouth  and  swallow  her 
again.  And  I  followed  that  elephant,  which  appeared  for  a 
moment  and  then  disappeared  for  a  long  time;  and  in  my 
search  for  it  I  have  now,  thanks  to  my  merits,  beheld  your 
Majesty  here." 

When  the  young  merchant  had  said  this,  Vikramaditya 
sent  for  his  wife,  whom  he  had  rescued  by  killing  the  elephant, 
and  handed  her  over  to  him.  And  then  the  couple,  delighted 
at  their  marvellous  reunion,  recounted  their  adventures  to 
one  another,  and  their  mouths  were  loud  in  praise  of  the 
glorious  King  Vishamasila. 


CHAPTER  CXXIV 

171d.  Kalingasena' s  Marriage  to  King  Vikramdditya 

THEN  King  Vikramaditya  put  this  question  to  the 
friend  of  the  young  merchant,  who  came  with  him  : 
"  You  said  that  you  recovered  your  wife  alive  after 
she  was  dead  :  how  could  that  be  ?  Tell  us,  good  sir,  the 
whole  story  at  length."  When  the  king  said  this  to  the  friend 
of  the  young  merchant,  the  latter  answered  :  "  Listen,  King, 
if  you  have  any  curiosity  about  it,  I  proceed  to  tell  the  story. 

171d  (6).  The  Brahman  who  recovered  his  Wife  alive 
after  her  Death 

I  am  a  young  Brahman  of  the  name  of  Chandrasvamin, 
living  on  that  magnificent  grant  to  Brahmans  called  Brahma- 
sthala,  and  I  have  a  beautiful  wife  in  my  house.  One  day 
I  had  gone  to  the  village  for  some  object,  by  my  father's 
orders,  and  a  kdpdlika,  who  had  come  to  beg,  cast  eyes  on 
that  wife  of  mine.  She  caught  a  fever  from  the  moment  he 
looked  at  her,  and  in  the  evening  she  died.  Then  my  relations 
took  her  and  put  her  on  the  pyre  during  the  night.  And 
when  the  pyre  was  in  full  blaze  I  returned  there  from  the 
village  ;  and  I  heard  what  had  happened  from  my  family, 
who  wept  before  me. 

Then  I  went  near  the  pyre,  and  the  kdpdlika  came  there, 
with  the  magic  staff  dancing  x  on  his  shoulder  and  the  boom- 
ing drum  in  his  hand.  He  quenched  the  flame  of  the  pyre, 
King,  by  throwing  ashes  on  it,2  and  then  my  wife  rose  up 

1  The  khatvanga,  a  club  shaped  like  the  foot  of  a  bedstead — i.e.  a  staff  with 
a  skull  at  the  top — considered  as  the  weapon  of  Siva,  and  carried  by  ascetics 
and  Yogis.  For  karah  the  MSS.  give  ravah.  This  would  mean  that  the  ascetic 
was  beating  his  drum.  The  word  in  No.  1882  might  be  khah,  but  is  no  doubt 
meant  for  ravah. 

2  Cf.  Vol.  VI,  p.  1 80,  and  Canney,  "  Ashes,"  Hastings'  Ency.  Rel.  Eth.,  vol.  ii, 
p.  112  el  seq. — n.m.p. 

68 


THE  MAGIC  STAFF  69 

from  the  midst  of  it  uninjured.  The  kdpdlika  took  with 
him  my  wife,  who  followed  him,  drawn  by  his  magic  power, 
and  ran  off  quickly ;  and  I  followed  him  with  my  bow  and 
arrows. 

And  when  he  reached  a  cave  on  the  bank  of  the  Ganges  he 
put  the  magic  staff  down  on  the  ground,  and  said  exultingly 
to  two  maidens  who  were  in  it :  "  She,  without  whom  I 
could  not  marry  you,  though  I  had  obtained  you,  has  come 
into  my  possession  ;  and  so  my  vow  has  been  successfully 
accomplished."  *  Saying  this,  he  showed  them  my  wife,  and 
at  that  moment  I  flung  his  magic  staff  into  the  Ganges.  And 
when  he  had  lost  his  magic  power  by  the  loss  of  the  staff,  I 
reproached  him,  exclaiming  :  "  Kdpdlika,  as  you  wish  to  rob 
me  of  my  wife,  you  shall  live  no  longer."  Then  the  scoundrel, 
not  seeing  his  magic  staff,  tried  to  run  away  ;  but  I  drew  my 
bow  and  killed  him  with  a  poisoned  arrow.  Thus  do  heretics, 
who  feign  the  vows  of  Siva  only  for  the  pleasure  of  accom- 
plishing nefarious  ends,  fall,  though  their  sin  has  already 
sunk  them  deep  enough. 

Then  I  took  my  wife,  and  those  other  two  maidens,  and 
I  returned  home,  exciting  the  astonishment  of  my  relations. 
Then  I  asked  those  two  maidens  to  tell  me  their  history,  and 
they  gave  me  this  answer  :  "  We  are  the  daughters  respec- 
tively of  a  king  and  a  chief  merchant  in  Benares,  and  the 
kdpdlika  carried  us  off  by  the  same  magic  process  by  which 
he  carried  off  your  wife ;  and  thanks  to  you  we  have  been 
delivered  from  the  villain  without  suffering  insult."  This 
was  their  tale.  And  the  next  day  I  took  them  to  Benares  and 
handed  them  over  to  their  relations,  after  telling  what  had 
befallen  them.2 

And  as  I  was  returning  thence  I  saw  this  young  merchant, 
who  had  lost  his  wife,  and  I  came  here  with  him.  Moreover, 
I  anointed  my  body  with  an  ointment  that  I  found  in  the  cave 

1  I  separate  pratijna  from  siddhim. 

2  It  is  possible  that  this  may  be  the  original  of  the  fourth  story  in  the 

tenth  day  of  the  Decameron. Personally  I  can  see  no  resemblance  whatsoever. 

Boccaccio's  tale  of  Carisendi  and  Catalina  is  merely  intended  as  an  example  of 
great  liberality  on  the  part  of  a  lover  whose  passion  was  not  returned.  The 
lady  in  question  was  buried  as  dead,  but  her  lover,  on  giving  her  a  last  kiss  in 
her  tomb,  finds  her  heart  feebly  beating,  and  rescues  her. — n.m.p. 


70  THE  OCEAN  OF  STORY 

of  the  kdpdlika ;   and,  observe,  perfume  still  exhales  from  it, 
even  though  it  has  been  washed. 


171d.  Kalingasena' s  Marriage  to  King  Vikramaditya 

"In  this  sense  did  I  recover  my  wife  arisen  from  the 
dead." 

When  the  Brahman  had  told  this  story,  the  king  honoured 
him  and  the  young  merchant,  and  sent  them  on  their  way. 
And  then  that  King  Vikramaditya,  taking  with  him  Guna- 
vati,  Chandravati  and  Madanasundari,  and  having  met  his 
own  forces,  returned  to  the  city  of  Ujjayini,  and  there  he 
married  Gunavati  and  Chandravati. 

Then  the  king  called  to  mind  the  figure  carved  on  a  pillar 
that  he  had  seen  in  the  temple  built  by  Visvakarman,  and  he 
gave  this  order  to  the  warder  :  "  Let  an  ambassador  be  sent 
to  Kalingasena  to  demand  from  him  that  maiden  whose 
likeness  I  saw  carved  on  the  pillar."  When  the  warder  re- 
ceived this  command  from  the  king,  he  brought  before  him 
an  ambassador  named  Suvigraha,  and  sent  him  off  with  a 
message. 

So  the  ambassador  went  to  the  country  of  Kalinga,  and 
when  he  had  seen  the  King  Kalingasena,  he  delivered  to  him 
the  message  with  which  he  had  been  entrusted,  which  was  as 
follows  :  "  King,  the  glorious  sovereign  Vikramaditya  sends 
you  this  command  :  4  You  know  that  every  jewel  on  the 
earth  comes  to  me  as  my  due ;  and  you  have  a  pearl  of  a 
daughter,  so  hand  her  over  to  me,  and  then  by  my  favour 
you  shall  enjoy  in  your  own  realm  an  unopposed  sway.'  " 
When  the  King  of  Kalinga  heard  this,  he  was  very  angry, 
and  he  said  :  "  Who  is  this  King  Vikramaditya  ?  Does  he 
presume  to  give  me  orders  and  ask  for  my  daughter  as  a 
tribute  ?  Blinded  with  pride  he  shall  be  cast  down."  When 
the  ambassador  heard  this  from  Kalingasena,  he  said  to  him : 
"  How  can  you,  being  a  servant,  dare  to  set  yourself  up 
against  your  master  ?  You  do  not  know  your  place.  What, 
madman !  do  you  wish  to  be  shrivelled  like  a  moth  in  the 
fire  of  his  wrath  ?  " 

When  the  ambassador  had  said  this,  he  returned  and  com- 


THE  EMPLOYMENT  OF  STRATAGEM     71 

municated  to  King  Vikramaditya  that  speech  of  Kalingasena's. 
Then  King  Vishamasila,  being  angry,  marched  out  with 
his  forces  to  attack  the  King  of  Kalinga,  and  the  Vetala 
Bhutaketu  went  with  him.  As  he  marched  along,  the 
quarters,  re-echoing  the  roar  of  his  army,  seemed  to  say  to 
the  King  of  Kalinga,  "  Surrender  the  maiden  quickly  "  ;  and 
so  he  reached  that  country.  When  King  Vikramaditya  saw 
the  King  of  Kalinga  ready  for  battle,  he  surrounded  him  with 
his  forces.  But  then  he  thought  in  his  mind :  "I  shall  never 
be  happy  without  this  king's  daughter ;  and  yet  how  can  I 
kill  my  own  father-in-law  ?  Suppose  I  have  recourse  to  some 
stratagem." 

When  the  king  had  gone  through  these  reflections,  he 
went  with  the  Vetala,  and  by  his  supernatural'  power  entered 
the  bedchamber  of  the  King  of  Kalinga  at  night,  when  he 
was  asleep,  without  being  seen.  Then  the  Vetala  woke  up 
the  king,  and,  when  he  was  terrified,  said  to  him,  laughing : 
'  What !  Do  you  dare  to  sleep  when  you  are  at  war  with 
King  Vikramaditya  ?  "  Then  the  King  of  Kalinga  rose  up, 
and  seeing  the  monarch,  who  had  thus  shown  his  daring, 
standing  with  a  terrible  Vetala  at  his  side,  and  recognising 
him,  bowed  trembling  at  his  feet,  and  said  :  "  King,  I  now 
acknowledge  your  supremacy  ;  tell  me  what  I  am  to  do." 
And  the  king  answered  him  :  "If  you  wish  to  have  me  as 
your  overlord,  give  me  your  daughter  Kalingasena."  Then 
the  King  of  Kalinga  agreed,  and  promised  to  give  him  his 
daughter.  And  so  the  monarch  returned  successful  to  his  camp. 

And  the  next  day,  Queen,  your  father,  the  King  of  Kalinga, 
bestowed  you  on  King  Vishamasila  with  appropriate  cere- 
monies, and  a  splendid  marriage  gift.  Thus,  Queen,  you  were 
lawfully  married  by  the  king  out  of  his  deep  love  for  you,  and 
at  the  risk  of  his  own  life,  and  not  out  of  any  desire  to  triumph 
over  an  enemy. 

171.  Story  of  King  Vikramaditya 

"  When  I  heard  this  story,  my  friends,  from  the  mouth  of 
the  kdrpatika  Devasena,  I  dismissed  my  anger,  which  was 
caused   by  the  contempt  with  which  I  supposed  myself  to 


72  THE  OCEAN  OF  STORY 

have  been  treated.  So,  you  see,  this  king  was  induced  to 
marry  me  by  seeing  a  likeness  of  me  carved  on  a  pillar,  and 
to  marry  Malaya  vati  by  seeing  a  painted  portrait  of  her." 
In  these  words  Kalingasena,  the  beloved  wife  of  King  Vikra- 
maditya, described  her  husband's  might,  and  delighted  his 
other  wives.  Then  Vikramaditya,  accompanied  by  all  of  them, 
and  by  Malayavati,  remained  delighting  in  his  empire. 

Then  one  day  a  Rajput  named  Krishnasakti,  who  had 
been  oppressed  by  the  members  of  his  clan,  came  there  from 
the  Deccan.  He  went  to  the  palace  gate  surrounded  by  five 
hundred  Rajputs,  and  took  on  himself  the  vow  of  kdrpatika 
to  the  king.  And  though  the  king  tried  to  dissuade  him,  he 
made  this  declaration  :  "I  will  serve  King  Vikramaditya  for 
twelve  years."  And  he  remained  at  the  gate  of  the  palace, 
with  his  followers,  determined  to  carry  out  his  vow  ;  and  while 
he  was  thus  engaged,  eleven  years  passed  over  his  head. 

And  when  the  twelfth  year  came,  his  wife,  who  was  in 
another  land,  grieved  at  her  long  separation  from  him,  sent 
him  a  letter ;  and  he  happened  to  be  reading  this  Arya  verse, 
which  she  had  written  in  the  letter,  at  night,  by  the  light  of  a 
lamp,  when  the  king,  who  had  gone  out  in  search  of  adven- 
tures, was  listening,  concealed:  "Hot,  long  and  tremulous, 
do  these  sighs  issue  forth  from  me,  during  thy  absence, 
my  lord,  but  not  the  breath  of  life,  hard-hearted  woman 
that  I  am." 

When  the  king  had  heard  this  read  over  and  over  again 
by  the  kdrpatika,  he  went  to  his  palace  and  said  to  himself : 
"  This  kdrpatika,  whose  wife  is  in  such  despondency,  has  long 
endured  affliction,  and  if  his  objects  are  not  gained  he  will, 
when  this  twelfth  year  is  at  an  end,  yield  his  breath.  So  I 
must  not  let  him  wait  any  longer."  After  going  through 
these  reflections,  the  king  at  once  sent  a  female  slave,  and 
summoned  that  kdrpatika.  And  after  he  had  caused  a  grant 
to  be  written,  he  gave  him  this  order :  "  My  good  fellow,  go 
towards  the  northern  quarter,  through  Omkarapitha  ;  there 
live  on  the  proceeds  of  a  village  of  the  name  of  Khandavataka, 
which  I  give  you  by  this  grant ;  you  will  find  it  by  asking 
your  way  as  you  go  along." 

When  the  kino-  had  said  this,  he  gave  the  grant  into  his 


THE  DESERTED  CITY  73 

hands,  and  the  kdrpatika  went  off  by  night  without  telling 
his  followers.  He  was  dissatisfied,  saying  to  himself :  "  How 
shall  I  be  helped  to  conquer  my  enemies  by  a  single  village 
that  will  rather  disgrace  me  ?  Nevertheless,  my  sovereign's 
orders  must  be  obeyed."  So  he  slowly  went  on,  and  having 
passed  Omkarapitha,  he  saw  in  a  distant  forest  many  maidens 
playing,  and  then  he  asked  them  this  question  :  "  Do  you 
know  where  Khandavataka  is  ?  "  When  they  heard  that, 
they  answered :  "  We  do  not  know  ;  go  on  farther.  Our 
father  lives  only  ten  yojanas  from  here;  ask  him.  He  may 
perhaps  know  of  that  village." 

When  the  maidens  had  said  this  to  him,  the  kdrpatika 
went  on,  and  beheld  their  father,  a  Rakshasa  of  terrible 
appearance.  He  said  to  him  :  "  Whereabouts  here  is  Khan- 
davataka ?  Tell  me,  my  good  fellow."  And  the  Rakshasa, 
quite  taken  aback  by  his  courage,  said  to  him  :  "  What  have 
you  got  to  do  there  ?  The  city  has  been  long  deserted ;  but 
if  you  must  go,  listen.  This  road  in  front  of  you  divides 
into  two  :  take  the  one  on  the  left  hand,  and  go  on  until  you 
reach  the  main  entrance  of  Khandavataka,  the  lofty  rampart 
on  each  side  of  which  make  it  attract  the  eye." 

When  the  Rakshasa  had  told  him  this,  he  went  on,  and 
reached  that  main  street,  and  entered  that  city,  which,  though 
of  heavenly  beauty,  was  deserted  and  awe-inspiring.  And  in 
it  he  entered  the  palace,  which  was  surrounded  with  seven 
zones,  and  ascended  the  upper  storey  of  it,  which  was  made 
of  jewels  and  gold.  There  he  saw  a  gem-bestudded  throne, 
and  he  sat  down  on  it.  Thereupon  a  Rakshasa  came  with  a 
wand  in  his  hand  and  said  to  him :  "  Mortal,  why  have  you 
sat  down  here  on  the  king's  throne  ?  "  When  the  resolute 
kdrpatika  Krishnasakti  heard  this,  he  said :  "I  am  lord 
here;  and  you  are  tribute-paying  householders  whom  King 
Vikramaditya  has  made  over  to  me  by  his  grant." 

When  the  Rakshasa  heard  that,  he  looked  at  the  grant, 
and,  bowing  before  him,  said :  "  You  are  king  here,  and  I 
am  your  warder ;  for  the  decrees  of  King  Vikramaditya  are 
binding  everywhere."  When  the  Rakshasa  had  said  this,  he 
summoned  all  the  subjects,  and  the  ministers  and  the  king's 
retinue  presented  themselves  there ;   and  that  city  was  filled 


74  THE  OCEAN  OF  STORY 

with  an  army  of  four  kinds  of  troops.  And  everyone  paid 
his  respects  to  the  kdrpatika ;  and  he  was  delighted,  and 
performed  his  bathing  and  his  other  ceremonies  with  royal 
luxury. 

Then,  having  become  a  king,  he  said  to  himself  in  amaze- 
ment :  "  Astonishing,  truly,  is  the  power  of  King  Vikrama- 
ditya  ;  and  strangely  unexampled  is  the  depth  of  his  dignified 
reserve,  in  that  he  bestows  a  kingdom  like  this  and  calls  it  a 
village  !  "  Full  of  amazement  at  this,  he  remained  there, 
ruling  as  a  king  ;  and  Vikramaditya  supported  his  followers 
in  Ujjayini. 

And  after  some  days  this  kdrpatika,  become  a  king,  went 
eagerly  to  pay  his  respects  to  King  Vikramaditya,  shaking 
the  earth  with  his  army.  And  when  he  arrived,  and  threw 
himself  at  the  feet  of  Vikramaditya,  that  king  said  to  him  : 
"  Go  and  put  a  stop  to  the  sighs  of  your  wife  who  sent  you 
the  letter."  When  the  king  dispatched  him  with  these  words, 
Krishnasakti,  full  of  wonder,  went  with  his  friends  to  his 
own  land.  There  he  drove  out  his  kinsmen,  and  delighted 
his  wife,  who  had  been  long  pining  for  him  ;  and  having 
gained  more  even  than  he  had  ever  wished  for,  enjoyed  the 
most  glorious  royal  fortune. 

So  wonderful  were  the  deeds  of  King  Vikramaditya. 

Now  one  day  he  saw  a  Brahman  with  every  hair  on 
his  head  and  body  standing  on  end  ;  and  he  said  to  him  : 
"  What  has  reduced  you,  Brahman,  to  this  state  ?  "  Then 
the  Brahman  told  him  his  story  in  the  following  words : 

171  e.  The  Permanently  Horripilant  Brahman 

There  lived  in  Pataliputra  a  Brahman  of  the  name  of 
Agnisvamin,  a  great  maintainer  of  the  sacrificial  fire  ;  and 
I  am  his  son,  Devasvamin  by  name.  And  I  married  the 
daughter  of  a  Brahman  who  lived  in  a  distant  land,  and  be- 
cause she  was  a  child  I  left  her  in  her  father's  house.  One 
day  I  mounted  a  mare  and  went  with  one  servant  to  my 
father-in-law's  house  to  fetch  her.  There  my  father-in-law 
welcomed  me ;  and  I  set  out  from  his  house  with  my  wife, 
who  was  mounted  on  the  mare,  and  had  one  maid  with  her. 


THE  CANNIBAL  WIFE!  75 

And  when  we  had  got  half  way,  my  wife  got  off  the  mare 
and  went  to  the  bank  of  the  river,  pretending  that  she  wanted 
to  drink  water.  And  as  she  remained  a  long  time  without 
coming  back,  I  sent  the  servant,  who  was  with  me,  to  the 
bank  of  the  river  to  look  for  her.  And  as  he  also  remained  a 
long  time  without  coming  back,  I  went  there  myself,  leaving 
the  maid  to  take  care  of  the  mare.  And  when  I  went  and 
looked,  I  found  that  my  wife's  mouth  was  stained  with  blood, 
and  that  she  had  devoured  my  servant,  and  left  nothing  of 
him  but  the  bones.1  In  my  terror  I  left  her  and  went  back 
to  find  the  mare,  and  lo  !  her  maid  had  in  the  same  way 
eaten  that.  Then  I  fled  from  the  place,  and  the  fright  I  got 
on  that  occasion  still  remains  in  me,  so  that  even  now  I  cannot 
prevent  the  hair  on  my  head  and  body  from  standing  on  end.2 

171.  Story  of  King  Vikramdditya 

"  So  you,  King,  are  my  only  hope."  When  the  Brahman 
said  this,  Vikramaditya  by  his  sovereign  fiat  relieved  him 
of  all  fear.  Then  the  king  said  :  "  Out  on  it !  One  cannot 
repose  any  confidence  in  women,  for  they  are  full  of  daring 
wickedness."  When  the  king  said  this,  a  minister  remarked  : 
4  Yes,  King,  women  are  fully  as  wicked  as  you  say.  By  the 
by,  have  you  not  heard  what  happened  to  the  Brahman 
Agnisarman  here  ? 

171f.  The  Brahman  Agnisarman  and  his  Wicked  Wife* 

There  lives  in  this  very  city  a  Brahman  named  Agni- 
sarman, the  son  of  Somasarman,  whom  his  parents  loved  as 
their  life,  but  who  was  a  fool  and  ignorant  of  every  branch 
of  knowledge.  He  married  the  daughter  of  a  Brahman  in 
the  city  of  Vardhamana ;  but  her  father,  who  was  rich,  would 

1  See  Vol.  II,  p.  202,  202n1.  To  the  references  given  there  I  would  add 
Macculloch's  excellent  article,  "  Cannibalism/'  in  Hastings'  Ency.  Bel.  Eth., 
vol.  iii,  pp.  194-209  (see  especially  p.  208),  and  Coxwell,  Siberian  Folk-Tales, 
pp.  104,  110. — N.M.P. 

2  No.  3003  and  the  Sanskrit  College  MS.  give  antahsthena  for  sambhramayya. 
No.  1882  has  tva-tahsthena ;  an  insect  has  devoured  the  intermediate  letter. 

3  This  is  substantially  the  same  story  as  the  second  in  Chapter  LXXVII. 


76  THE  OCEAN  OF  STORY 

not  let  her  leave  his  house,  on  the  ground  that  she  was  a  mere 
child. 

And  when  she  grew  up,  Agnisarman's  parents  said  to  him  : 
"  Son,  why  do  you  not  now  go  and  fetch  your  wife  ?  "  When 
Agnisarman  heard  that,  the  stupid  fellow  went  off  alone  to 
fetch  her,  without  taking  leave  of  his  parents.  When  he  left 
his  house  a  partridge  appeared  on  his  right  hand  and  a  jackal 
howled  on  his  left  hand — a  sure  prophet  of  evil.1  And  the 
fool  welcomed  the  omen,  saying :  "  Hail !  Hail ! "  And 
when  the  deity  presiding  over  the  omen  heard  it,  she  laughed 
at  him  unseen.  And  when  he  reached  his  father-in-law's 
place,  and  was  about  to  enter  it,  a  partridge  appeared  on  his 
right  and  a  jackal  on  his  left,  boding  evil.  And  again  he 
welcomed  the  omen,  exclaiming  :  "  Hail !  Hail !  "  And  again 
the  goddess  of  the  omen,  hearing  it,  laughed  at  him  unseen. 
And  that  goddess  presiding  over  the  omen  said  to  herself : 
"  Why,  this  fool  welcomes  bad  luck  as  if  it  were  good  !  So  I 
must  give  him  the  luck  which  he  welcomes.  I  must  contrive 
to  save  his  life."  While  the  goddess  was  going  through  these 
reflections,  Agnisarman  entered  his  father-in-law's  house,  and 
was  joyfully  welcomed.  And  his  father-in-law  and  his  family 
asked  him  why  he  had  come  alone,  and  he  answered  them  : 
"  I  came  without  telling  anyone  at  home." 

Then  he  bathed  and  dined  in  the  appropriate  manner,  and, 
when  night  came  on,  his  wife  came  to  his  sleeping  apartment, 
adorned.  But  he  fell  asleep,  fatigued  with  the  journey.  And 
then  she  went  out  to  visit  a  paramour  of  hers,  a  thief,  who 
had  been  impaled.  But  while  she  was  embracing  his  body 
the  demon  that  had  entered  it  bit  off  her  nose,  and  she  fled 
thence  in  fear.  And  she  went  and  placed  an  unsheathed  2 
dagger  at  her  sleeping  husband's  side,  and  cried  out  loud 
enough  for  all  her  relations  to  hear  :  "  Alas  !  Alas  !  I  am 
murdered.  This  wicked  husband  of  mine  has  got  up  and, 
without  any  cause,  actually  cut  off  my  nose."  When  her 
relations  heard  that,  they  came,  and  seeing  that  her  nose  was 

1  See  Vol.  IV,  pp.  93,  93n2,  9*n.— n.m.p. 

2  Vikrosam  is  a  misprint  for  vikosam.  The  latter  is  found  in  MS.  No.  1882 
and  the  Sanskrit  College  MS.  and,  I  think,  in  No.  3003 ;  but  the  letter  is  not 
very  well  formed. 


THE  NOSE  BETWEEN  THE  TEETH  77 

cut  off,  they  beat  Agnisarman  with  sticks  and  other  weapons. 
And  the  next  day  they  reported  the  matter  to  the  king,  and 
by  his  orders  they  made  him  over  to  the  executioners,  to  be 
put  to  death,  as  having  injured  his  innocent  wife. 

But  when  he  was  being  taken  to  the  place  of  execution 
the  goddess  presiding  over  that  omen,  who  had  seen  the  pro- 
ceedings of  his  wife  during  the  night,  said  to  herself :  "  This 
man  has  reaped  the  fruit  of  the  evil  omens,  but  as  he  said, 
4  Hail !  Hail !  '  I  must  save  him  from  execution."  Having 
thus  reflected,  the  goddess  exclaimed  unseen  from  the  air  : 
"  Executioners,  this  young  Brahman  is  innocent ;  you  must 
not  put  him  to  death.  Go  and  see  the  nose  between  the  teeth 
of  the  impaled  thief."  When  she  had  said  this,  she  related 
the  proceedings  of  his  wife  during  the  night.  Then  the 
executioners,  believing  the  story,  represented  it  to  the  king 
by  the  mouth  of  the  warder ;  and  the  king,  seeing  the  nose 
between  the  teeth  of  the  thief,  remitted  the  capital  sentence 
passed  on  Agnisarman  and  sent  him  home,  and  punished 
that  wicked  wife,  and  imposed  a  penalty  on  her  relations  * 
also. 

171.  Story  of  King  Vikrdmaditya 

"  Such,  King,  is  the  character  of  women."  When  that 
minister  had  said  this,  King  Vikramaditya  approved  his 
saying,  exclaiming :  "So  it  is ! "  Then  the  cunning  Mula- 
deva,  who  was  near  the  king,  said  :  "  King,  are  there  no 
good  women,  though  some  are  bad  ?  Are  there  no  mango- 
creepers  as  well  as  poisonous  creepers  ?  In  proof  that 
there  are  good  women,  hear  what  happened  to  me. 

171g.  Miiladeva  and  the  Brahman's  Daughter2 

I  went  once  to  Pataliputra  with  Sasin,  thinking  that  it 
was  the  home  of  polished  wits,  and  longing  to  make  trial  of 

1  The  word  bad hum  is  evidently  a  misprint  for  bandhuns:  as  appears  from 
the  MSS. 

2  This  story  is  known  in  Europe,  and  may  perhaps  be  the  original  source 
of  Shakespeare's  AlFs  Well  that  Ends  Well.  At  any  rate  there  is  a  slight 
resemblance  in  the  leading  idea  of  the  two  stories.    It  bears  a  close  resemblance 


78  THE  OCEAN  OF  STORY 

their  cleverness.  In  a  tank  outside  that  city  I  saw  a  woman 
washing  clothes,  and  I  put  this  question  to  her  :  "  Where  do 
travellers  stay  here  ?  "  The  old  woman  gave  me  an  evasive 
answer,  saying  :  "  Here  the  Brahmany  ducks  stay  on  the 
banks,  the  fish  in  the  water,  the  bees  in  the  lotuses,  but  I 
have  never  seen  any  part  where  travellers  stay."  When  I  got 
this  answer  I  was  quite  nonplussed,  and  I  entered  the  city 
with  Sasin. 

There  Sasin  saw  a  boy  crying  at  the  door  of  a  house,  with 
a  warm  x  rice-pudding  on  a  plate  in  front  of  him,  and  he  said  : 
"  Dear  me  !  this  is  a  foolish  child  not  to  eat  the  pudding  in 
front  of  him,  but  to  vex  himself  with  useless  weeping."  When 
the  child  heard  this,  he  wiped  his  eyes,  and  said,  laughing  : 
"  You  fools  do  not  know  the  advantages  I  get  by  crying.  The 
pudding  gradually  cools  and  so  becomes  nice.  And  another 
oood  comes  out  of  it ;  my  phlegm  is  diminished  thereby. 
These  are  the  advantages  I  derive  from  crying.  I  do  not  cry 
out  of  folly.  But  you  country  bumpkins  are  fools  because 
you  do  not  see  what  I  do  it  for." 

When  the  boy  said  this,  Sasin  and  I  were  quite  abashed  at 
our  stupidity,  and  we  went  away,  astonished,  to  another  part 
of  the  town.  There  we  saw  a  beautiful  young  lady  on  the 
trunk  of  a  mango-tree,  gathering  mangoes,  while  her  attend- 
ants stood  at  its  foot.  We  said  to  the  young  lady  :  "  Give  us 
also  some  mangoes,  fair  one."  And  she  answered  :  "  Would 
you  like  to  eat  your  mangoes  cold  or  hot  ?  "  When  I  heard 
that,  I  said  to  her,  wishing  to  penetrate  the  mystery  :  "  We 
should  like,  lovely  one,  to  eat  some  warm  ones  first,  and  to 
have  the  others  afterwards."     When  she  heard  this,  she  flung 

to  the  story  of  Sorf'arina,  No.  36  in  Gonzenbach's  Sicilianische  Marchen,  and  to 
that  of  Sapia  in  the  Pcjitamerune  of  Basile.  In  the  Sicilian  and  in  the  Neapolitan 
tale  a  prince  is  angry  with  a  young  lady  who,  when  teaching  him,  gave  him  a 
box  on  the  ear,  and  married  her  in  order  to  avenge  himself  by  ill-treating  her  ; 
but  finding  that  he  has,  without  suspecting  it,  had  three  children  by  her,  he  is 
obliged  to  seek  reconciliation.  l)r  Kohler,  in  his  note  on  the  Sicilian  tale, 
gives  no  other  parallel  than   Basile's  tale,  which  is  the  sixth  of  the  fifth  day. 

See  Burton's  translation,  vol.  ii,  p.  526  et  seq. See,  further,  Bloomfield,  Amer. 

Journ.  Phil.,  vol.  xliv,  1923,  p.  202  et  seq.— KM.?. 

1  I  think  we  should  read  ushne.  I  believe  that  Nos.  1882  and  3003  have 
this,  judging  from  the  way  in  which  shn  is  usually  formed  in  those  MSS. 


A  BRAHMAN'S  PROMISE  79 

down  some  mango-fruits  into  the  dust  on  the  ground.  We 
blew  the  dust  off  them  and  then  ate  them.  Then  the  young 
lady  and  her  attendants  laughed,  and  she  said  to  us  :  "I  first 
gave  you  these  warm  mangoes,  and  you  cooled  them  by  blow- 
ing on  them  and  then  ate  them  :  catch  these  cool  ones,  which 
will  not  require  blowing  on,  in  your  clothes."  When  she  had 
said  this,  she  threw  some  more  fruits  into  the  flaps  of  our 
garments. 

We  took  them,  and  left  that  place  thoroughly  ashamed  of 
ourselves.  Then  I  said  to  Sasin  and  my  other  companions  : 
"  Upon  my  word  I  must  marry  this  clever  girl  and  pay  her 
out  for  the  way  in  which  she  has  made  a  fool  of  me  !  Other- 
wise what  becomes  of  my  reputation  for  sharpness  ?  "  When 
I  said  this  to  them,  they  found  out  her  father's  house,  and  on 
a  subsequent  day  we  went  there  disguised,  so  that  we  could 
not  be  recognised. 

And  while  we  were  reading  the  Veda  there,  her  father,  the 
Brahman  Yajnasvamin,  came  up  to  us  and  said :  "  Where 
do  you  come  from?"  We  said  to  that  rich  and  noble 
Brahman  :  "  We  have  come  here  from  the  city  of  Mayapuri 
to  study."  Thereupon  he  said  to  us  :  "  Then  stay  the  next 
four  months  in  my  house ;  show  me  this  favour,  as  you  have 
come  from  a  distant  country."  When  we  heard  this,  we  said  : 
"  We  will  do  what  you  say,  Brahman,  if  you  will  give  us,  at 
the  end  of  the  four  months,  whatever  we  may  ask  for."  When 
we  said  this  to  Yajnasvamin,  he  answered  :  M  If  you  ask  for 
anything  that  it  is  in  my  power  to  give,  I  will  certainly  give 
it."  When  he  made  this  promise,  we  remained  in  his  house. 
And  when  the  four  months  were  at  an  end  we  said  to  that 
Brahman :  "  We  are  going  away,  so  give  us  what  we  ask 
for,  as  you  long  ago  promised  to  do."  He  said :  "  What  is 
that  ?  "  Then  Sas'in  pointed  to  me  and  said  :  "  Give  your 
daughter  to  this  man,  who  is  our  chief."  Then  the  Brahman 
Yajnasvamin,  being  bound  by  his  promise,  thought :  "  These 
fellows  have  tricked  me.  Never  mind ;  there  can  be  no  harm 
in  it ;  he  is  a  deserving  youth."  So  he  gave  me  his  daughter 
with  the  usual  ceremonies. 

And  when  night  came  I  said,  laughing,  to  the  bride  in  the 
bridal  chamber  :   "  Do  you  remember  those  warm  and  those 


80  THE  OCEAN  OF  STORY 

cool  mangoes  ?  "  When  she  heard  this  she  recognised  me, 
and  said,  with  a  smile :  "  Yes,  country  bumpkins  are  tricked 
in  this  way  by  city  wits."  Then  I  said  to  her :  "  Rest  you, 
fair  city  wit.  I  vow  that  I,  the  country  bumpkin,  will  desert 
you  and  go  far  away."  When  she  heard  this,  she  also  made 
a  vow,  saying  :  "I  too  am  resolved,  for  my  part,  that  a  son 
of  mine  by  you  shall  bring  you  back  again."  When  we  had 
made  one  another  these  promises  she  went  to  sleep,  with  her 
face  turned  away,  and  I  put  my  ring  on  her  finger  while  she 
was  asleep.  Then  I  went  out,  and,  joining  my  companions, 
started  for  my  native  city  of  Ujjayini,  wishing  to  make  trial 
of  her  cleverness. 

The  Brahman's  daughter,  not  seeing  me  next  morning 
when  she  woke  up,  but  seeing  a  ring  on  her  finger  marked 
with  my  name,  said  to  herself :  "  So  he  has  deserted  me  and 
gone  off !  Well,  he  has  been  as  good  as  his  word  ;  and  I  must 
keep  mine  too,  dismissing  all  regrets.  And  I  see  by  this  ring 
that  his  name  is  Miiladeva  ;  so  no  doubt  he  is  that  very 
Muladeva  who  is  so  renowned  for  cunning.  And  people  say 
that  his  permanent  home  is  Ujjayini ;  so  I  must  go  there,  and 
accomplish  my  object  by  an  artifice."  When  she  had  made 
up  her  mind  to  this,  she  went  and  made  this  false  statement 
to  her  father  :  "  My  father,  my  husband  has  deserted  me 
immediately  after  marriage  ;  and  how  can  I  live  here  happily 
without  him.  So  I  will  go  on  a  pilgrimage  to  holy  waters, 
and  will  so  mortify  this  accursed  body." 

Having  said  this,  and  having  wrung  a  permission  from 
her  unwilling  father,  she  started  off  from  her  house  with  her 
wealth  and  her  attendants.  She  procured  a  splendid  dress 
suitable  to  a  courtesan,  and  travelling  along  she  reached 
Ujjayini,  and  entered  it  as  the  chief  beauty  of  the  world. 
And  having  arranged  with  her  attendants  every  detail  of 
her  scheme,  that  young  Brahman  lady  assumed  the  name 
of  Sumangala.  And  her  servants  proclaimed  everywhere  : 
"  A  courtesan  named  Sumangala  has  come  from  Kamariipa, 
and  her  goodwill  is  only  to  be  procured  by  the  most  lavish 
expenditure." 

Then  a  distinguished  courtesan  of  Ujjayini,  named  Deva- 
datta,  came  to  her,  and  gave  her  her  own  palace,  worthy  of  a 


THE  UNAPPROACHABLE  LADY  81 

king,  to  dwell  in  by  herself.  And  when  she  was  established 
there,  my  friend  Sasin  first  sent  a  message  to  her,  by  a  servant, 
saying  :  "  Accept  a  present  from  me  which  is  won  by  your 
great  reputation."  But  Sumangala  sent  back  this  message  by 
the  servant :  "  The  lover  who  obeys  my  commands  may  enter 
here.  I  do  not  care  for  a  present,  nor  for  other  beastlike 
men."  Sasin  accepted  the  terms,  and  repaired  at  nightfall 
to  her  palace. 

And  when  he  came  to  the  first  door  of  the  palace,  and  had 
himself  announced,  the  doorkeeper  said  to  him  :  "  Obey  our 
lady's  commands.  Even  though  you  may  have  bathed,  you 
must  bathe  again  here,  otherwise  you  cannot  be  admitted." 
When  Sasin  heard  this,  he  agreed  to  bathe  again  as  he  was 
bid.  Then  he  was  bathed  and  anointed  all  oyer  by  her  female 
slaves,  in  private  ;  and  while  this  was  going  on,  the  first  watch 
of  the  night  passed  away.  When  he  arrived,  having  bathed, 
at  the  second  door,  the  doorkeeper  said  :  "  You  have  bathed  : 
now  adorn  yourself  appropriately."  He  consented ;  and 
thereupon  the  lady's  female  slaves  adorned  him,  and  mean- 
while the  second  watch  of  the  night  came  to  an  end.  Then 
he  reached  the  door  of  the  third  zone,  and  there  the  guards 
said  to  him  :  "  Take  a  meal,  and  then  enter."  He  said, 
"  Very  well "  ;  and  then  the  female  slaves  managed  to  delay 
him  with  various  dishes  until  the  third  watch  passed  away. 
Then  he  reached  at  last  the  fourth  door,  that  of  the  lady's 
private  apartments ;  but  there  the  doorkeeper  reproached 
him  in  the  following  words  :  "  Away,  boorish  suitor,  lest 
you  draw  upon  yourself  misfortune.  Is  the  last  watch  of  the 
night  a  proper  time  for  paying  the  first  visit  to  a  lady  ?  " 
When  Sasin  had  been  turned  away  in  this  contemptuous 
style  by  the  warder,  who  seemed  like  an  incarnation  of  un- 
timeliness,  he  went  away  home  with  countenance  sadly  fallen. 

In  the  same  way  that  Brahman's  daughter,  who  had 
assumed  the  name  of  Sumangala,  disappointed  many  other 
visitors.  When  I  heard  of  it  I  was  moved  of  curiosity,  and, 
after  sending  a  messenger  to  and  fro,  I  went  at  night  splendidly 
adorned  to  her  house.  There  I  propitiated  the  warders  at 
every  door  with  magnificent  presents,  and  I  reached  without 
delay  the  private  apartments  of  that  lady.     And  as  I  had 

VOL.   IX.  F 


82  THE  OCEAN  OF  STORY 

arrived  in  time  I  was  allowed  by  the  doorkeepers  to  pass  the 
door,  and  I  entered  and  saw  my  wife,  whom  I  did  not  recog- 
nise, owing  to  her  being  disguised  as  a  courtesan.  But  she 
knew  me  again,  and  she  advanced  towards  me  and  paid  me 
all  the  usual  civilities — made  me  sit  down  on  a  couch,  and 
treated  me  with  the  attentions  of  a  cunning  courtesan.  Then 
I  passed  the  night  with  that  wife  of  mine,  who  was  the  most 
beautiful  woman  of  the  world,  and  I  became  so  attached  to 
her  that  I  could  not  leave  the  house  in  which  she  was  staying. 

She,  too,  was  devoted  to  me,  and  never  left  my  side  until, 
after  some  days,  the  blackness  of  the  tips  of  her  breasts 
showed  that  she  was  pregnant.  Then  the  clever  woman 
forged  a  letter,  and  showed  it  to  me,  saying  :  "  The  king,  my 
sovereign,  has  sent  me  a  letter  :  read  it."  Then  I  opened  the 
the  letter,  and  read  as  follows  :  "  The  august  sovereign  of  the 
fortunate  Kamarupa,  Manasimha,  sends  thence  this  order  to 
Sumangala  :  '  Why  do  you  remain  so  long  absent  ?  Return 
quickly,  dismissing  your  desire  of  seeing  foreign  countries.'  " 

When  I  had  read  this  letter,  she  said  to  me,  with  affected 
grief :  "I  must  depart.  Do  not  be  angry  with  me ;  I  am 
subject  to  the  will  of  others."  Having  made  this  false 
excuse,  she  returned  to  her  own  city  Pataliputra.  But  I  did 
not  follow  her,  though  deeply  in  love  with  her,  as  I  supposed 
that  she  was  not  her  own  mistress. 

And  when  she  was  in  Pataliputra  she  gave  birth  in  due 
time  to  a  son.  And  that  boy  grew  up  and  learned  all  the 
accomplishments.  And  when  he  was  twelve  years  old,  that 
boy,  in  a  childish  freak,  happened  to  strike  with  a  creeper 
a  fisherman's  son  of  the  same  age.  When  the  fisherman's 
son  was  beaten  he  flew  in  a  passion,  and  said  :  "  You  beat 
me,  though  nobody  knows  who  your  father  is ;  for  your 
mother  roamed  about  in  foreign  lands,  and  you  were  born 
to  her  by  some  husband  or  other."  ' 

1  Cf.  Ralston's  Tibetan  Tales,  p.  89. The  accusation  of  bastardy,  as  also 

of  marriage  or  intercourse  with  a  person  of  low  birth,  is  a  motif  well  developed 
in  Sanskrit  literature.  See  Professor  Bloomfield's  Foreword  to  Vol.  VII,  p.  xxvi, 
and  the  numerous  examples  given  on  p.  195  of  his  Life  and  Stories  of  the  Jaina 
Savior  Parcvanatha.  See  also  Chauvin,  op.  cit.,  v,  pp.  72nl,  294,  where  the 
"Accusation  of  Bastardy"  motif  occurs  in  the  tale  of  "Ali  and  Zaher,"  as 
given  in  Weil's  translation  of  the  Nights,  vol.  iv,  p.  194. — n.m.p. 


THE  CREST-JEWELS  OF  CUNNING  ONES       83 

When  this  was  said  to  the  boy,  he  was  put  to  shame.  So 
he  went  and  said  to  his  mother  :  "  Mother,  who  and  where  is 
my  father  ?  Tell  me  !  "  Then  his  mother,  the  daughter  of 
the  Brahman,  reflected  a  moment,  and  said  to  him  :  "  Your 
father's  name  is  Miiladeva  :  he  deserted  me  and  went  to 
Ujjayinl."  After  she  had  said  this,  she  told  him  her  whole 
story  from  the  beginning.  Then  the  boy  said  to  her : 
"  Mother,  then  I  will  go  and  bring  my  father  back  a  captive. 
I  will  make  your  promise  good." 

Having  said  this  to  his  mother,  and  having  been  told  by 
her  how  to  recognise  me,  the  boy  set  out  thence,  and  reached 
this  city  of  Ujjayinl.  And  he  came  and  saw  me  playing  dice 
in  the  gambling-hall,  making  certain  of  my  identity  from  the 
description  his  mother  had  given  him,  and  he  conquered  in 
play  all  who  were  there.  And  he  astonished  everyone  there 
by  showing  such  remarkable  cunning,  though  he  was  a  mere 
child.  Then  he  gave  away  to  the  needy  all  the  money  he  had 
won  at  play.  And  at  night  he  artfully  came  and  stole  my 
bedstead  from  under  me,  letting  me  gently  down  on  a  heap 
of  cotton  while  I  was  sleeping.  So  when  I  woke  up,  and 
saw  myself  on  a  heap  of  cotton,  without  a  bedstead,  I  was 
at  once  filled  with  mixed  feelings  of  shame,  amusement  and 
astonishment. 

Then,  King,  I  went  at  my  leisure  to  the  market-place,  and 
roaming  about,  I  saw  that  boy  there,  selling  the  bedstead. 
So  I  went  up  to  him  and  said  :  "  For  what  price  will  you  give 
me  this  bedstead  ?  "  Then  the  boy  said  to  me  :  "  You  can- 
not get  the  bedstead  for  money,  crest- jewel  of  cunning  ones  ; 
but  you  may  get  it  by  telling  some  strange  and  wonderful 
story."  When  I  heard  that,  I  said  to  him  :  "  Then  I  will 
tell  you  a  marvellous  tale.  And  if  you  understand  it,  and 
admit  that  it  is  really  true,  you  may  keep  the  bedstead; 
but  if  you  say  that  it  is  not  true,  and  that  you  do  not 
believe  it,1  you  will  be  illegitimate,  and  I  shall  get  back  the 
bedstead.     On  this  condition  I  agree  to  tell  you  a  marvel. 

1  I  read  pratyayo  na  me,  which  I  find  in  the  Taylor  MS.,  and  which  makes 
sense.  I  take  the  words  as  part  of  the  boy's  speech  :  "  It  is  untrue ;  I  do  not 
believe  it."  But  vakshyasyapratyayena  me  would  also  make  sense.  The  Sanskrit 
College  MS.  supports  Brockhaus'  text. 


84  THE  OCEAN  OF  STORY 

And  now  listen.  Formerly  there  was  a  famine  in  the  kingdom 
of  a  certain  king.  That  king  himself  cultivated  the  back  of 
the  beloved  of  the  boar  with  great  loads  of  spray  from  the 
chariots  of  the  snakes.  Enriched  with  the  grain  thus  pro- 
duced the  king  put  a  stop  to  the  famine  among  his  subjects, 
and  gained  the  esteem  of  men." 

When  I  said  this,  the  boy  laughed  and  said  :  "  The 
chariots  of  the  snakes  are  clouds ;  the  beloved  of  the  boar 
is  the  earth,  for  she  is  said  to  have  been  most  dear  to  Vishnu 
in  his  boar  incarnation ;  and  what  is  there  to  be  astonished  at  in 
the  fact  that  rain  from  the  clouds  made  grain  to  spring  on  the 
earth?" 

When  the  cunning  boy  had  said  this,  he  went  on  to  say  to 
me,  who  was  astonished  at  his  cleverness  :  "  Now  I  will  tell 
you  a  strange  tale.  If  you  understand  it,  and  admit  that  it 
is  really  true,  I  will  give  you  back  this  bedstead  ;  otherwise 
you  shall  be  my  slave." 

I  answered  "  Agreed,"  and  then  the  cunning  boy  said  this  : 
"  Prince  of  knowing  ones,  there  was  born  long  ago  on  this 
earth  a  wonderful  boy,  who,  as  soon  as  he  was  born,  made 
the  earth  tremble  with  the  weight  of  his  feet,  and  when  he 
grew  bigger,  stepped  into  another  world." 

When  the  boy  said  this,  I,  not  knowing  what  he  meant, 
answered  him  :  "It  is  false  ;  there  is  not  a  word  of  truth  in 
it."  Then  the  boy  said  to  me  :  "  Did  not  Vishnu,  as  soon  as 
he  was  born,  stride  across  the  earth,  in  the  form  of  a  dwarf, 
and  make  it  tremble  ?  And  did  he  not,  on  that  same  occa- 
sion, grow  bigger,  and  step  into  heaven  ?  So  you  have  been 
conquered  by  me,  and  reduced  to  slavery.  And  these  people 
present  in  the  market  are  witnesses  to  our  agreement.  So, 
wherever  I  go,  you  must  come  along  with  me."  When  the 
resolute  boy  had  said  this,  he  laid  hold  of  my  arm  with  his 
hand  ;  and  all  the  people  there  testified  to  the  justice  of  his 
claim. 

Then,  having  made  me  a  prisoner,  bound  by  my  agree- 
ment, he,  accompanied  by  his  attendants,  took  me  to  his 
mother  in  the  city  of  Pataliputra.  And  then  his  mother 
looked  at  him  and  said  to  me  :  "  My  husband,  my  promise 
has  to-day  been  made  good.     I  have  had  you  brought  here 


EXCEPTION  PROVES  THE  RULE      85 

by  a  son  of  mine  begotten  by  you."     When  she  had  said  this, 
she  related  the  whole  story  in  the  presence  of  all. 

Then  all  her  relations  respectfully  congratulated  her  on 
having  accomplished  her  object  by  her  wisdom,  and  on  hav- 
ing her  disgrace  wiped  out  by  her  son.  And  I,  having  been 
fortunate,  lived  there  for  a  long  time  with  that  wife  and  that 
son,  and  then  returned  to  this  city  of  Ujjayini. 

171.  Story  of  King  Vikramdditya 

44  So  you  see,  King,  honourable  matrons  are  devoted  to 
their  husbands,  and  it  is  not  the  case  that  all  women  are 
always  bad."  x  When  King  Vikramaditya  had  heard  this 
speech  from  the  mouth  of  Miiladeva,  he  rejoiced  with  his 
ministers.  Thus  hearing,  and  seeing,  and  doing  wonders, 
that  King  Vikramaditya  2  conquered  and  enjoyed  all  the 
divisions  of  the  earth. 


[M]  44  When  the  hermit  Kanva  had  told,  during  the 
night,  this  story  of  Vishamasila,  dealing  with  separations  and 
reunions,  he  went  on  to  say  to  me  who  was  cut  off  from  the 
society  of  Madanamanchuka  :  4  Thus  do  unexpected  separa- 
tions and  reunions  of  beings  take  place,  and  so  you,  Narava- 
hanadatta,  shall  soon  be  reunited  to  your  beloved.  Have 
recourse  to  patience,  and  you  shall  enjoy  for  a  long  time,  son 
of  the  King  of  Vatsa,  surrounded  by  your  wives  and  ministers, 
the  position  of  a  beloved  emperor  of  the  Vidyadharas.'  This 
admonition  of  the  hermit  Kanva  enabled  me  to  recover 
patience.  And  so  I  got  through  my  time  of  separation ;  and  I 
gradually  obtained  wives,  magic  science,  and  the  sovereignty 
over  the  Vidyadharas.  And  I  told  you  before,  great  hermits, 
how  I  obtained  all  these  by  the  favour  of  Siva,  the  giver  of 
.'  boons." 

By  telling  this  his  tale,  in  the  hermitage  of  Kasyapa, 

1  Cf.  the  tale  of  the  "Badawi  and  his  Wife,"  Nights,  Burton,  vol.  vii, 
p.  124  et  seq. — n.m.p. 

2  In  the  original  there  is  the  following  note  :  "  Here  ends  the  tale  of  King 
Vikramaditya." 


86  THE  OCEAN  OF  STORY 

Naravahanadatta  delighted  his  mother's  brother  Gopalaka 
and  all  the  hermits.  And  after  he  had  passed  there  the  days 
of  the  rainy  season,  he  took  leave  of  his  uncle  and  the  hermits 
in  the  grove  of  asceticism,  and  mounting  his  chariot  departed 
with  his  wives  and  ministers,  filling  the  air  with  the  hosts  of 
his  Vidyadharas.  And  in  course  of  time  he  reached  the 
mountain  of  Rishabha,  his  dwelling-place.  And  he  remained 
there,  delighting  in  the  enjoyments  of  empire,  in  the  midst  of 
the  kings  of  the  Vidyadharas,  with  Queen  Madanamanchuka, 
and  Ratnaprabha  and  his  other  wives  ;  and  his  life  lasted  for 
a  kalpa. 

This  is  the  story  called  Brihatkatha,  told  long  ago,  on  the 
summit  of  Mount  Kailasa,  by  the  undaunted  x  Siva,  at  the 
request  of  the  daughter  of  the  Himalaya,  and  then  widely 
diffused  in  the  world  by  Pushpadanta  and  his  fellows,  who 
were  born  on  the  earth  wearing  the  forms  of  Katyayana  and 
others,  in  consequence  of  a  curse.  And  on  that  occasion  that 
god,  her  husband,  attached  the  following  blessing  to  this  tale  : 
"  Whoever  reads  this  tale  that  issued  from  my  mouth,  and 
whoever  listens  to  it  with  attention,  and  whoever  possesses 
it,  shall  soon  be  released  from  his  sins,  and  triumphantly 
attain  the  condition  of  a  splendid  Vidyadhara,  and  enter  my 
everlasting  world." 

1  Having  reached  the  end  of  my  translation,  I  am  entitled  to  presume  that 
this  epithet  refers  to  the  extraordinary  length  of  the  Katha  Sarit  Sagara. 


T! 


AUTHOR'S  EPILOGUE1 

(1)  ^1 1  "\HERE  was  a  lord  of  earth,  King  Sangrama, 
a  pdrijdta  tree  [issued]  from  the  ocean  of  the 
blest  Satavahana  race,2  who,  being  attended  by 

diverse  vibudhas  3  descending  [to  him],  rendered  the  realm 

of  Kashmir  a  Nandana.4 

(2)  To  him  was  born  a  son,  an  emperor  whose  footstool 
was  made  a  touchstone  for  masses  of  rubies  on  the  crests  of 
all  lords  of  earth  as  they  bowed  [before  him],xthe  kalpa  tree 6 
of  his  stock,  a  peculiar  store  of  valour,  the  blest  Ananta. 

(3)  The  head  of  a  king  which  was  rolled  in  the  ground  at 
the  front  of  his  (Ananta's)  doorway,  severed  at  the  neck,  with 
the  belly  cast  away,  was  like  Rahu  come  to  do  service  because 
he  was  delighted  on  hearing  the  pleasant  fame  of  (Ananta's) 
chakra  (dominion)  which  surpassed  the  chdkra  (discus)  of  great 
Hari.6 

1  These  verses,  translated  by  Dr  L.  D.  Barnett,  appear  here  in  English 
for  the  first  time.  They  are  not  found  in  Brockhaus'  text,  and  consequently  are 
not  in  Tawney's  translation  either.  They  appear,  however,  in  the  first  edition 
of  Durgaprasad's  text.  Subsequently,  they  were  printed  separately,  and  in  some 
copies  of  the  third  edition  of  the  Durgaprasad  text  they  have  inadvertently 
been  omitted. 

As  previously  stated,  these  verses  contain  all  we  know  of  our  author. 
Although  Sir  Aurel  Stein  has  kindly  endeavoured  to  obtain  information  in 
Kashmir,  no  evidence  whatever  has  been  forthcoming. 

The  notes  to  these  final  verses,  as  well  as  the  translation,  are  the  work  of 
Dr  Burnett. 

2  This  metaphor  is  based  on  the  myth  of  the  Churning  of  the  Milk-ocean 
by  the  gods  and  Asuras.  Among  the  precious  objects  that  issued  from  the  ocean 
on  this  occasion  was  the  celestial  pdrijdta,  or  coral-tree  (see  Ocean,  Vol.  II, 
p.  13,  ISn2). 

3  Meaning  both  sages  and  gods. 

4  The  paradise  or  park  of  the  god  Indra. 

6  The  wishing-tree  of  paradise :  see  Vol.  I,  p.  8,  8nl. 

•  This  apparently  refers  to  an  episode  narrated  in  the  Rdjataranginl,  vii, 

1 67  et  seq. :  The  Darad  king,  Achalamangala,  was  defeated  and  slain  by  Ananta's 

general,  Rudrapala,  who  cut  off  his  head  and  brought  it  to  Ananta.     Here  this 

head,  thrown  down  before  the  doorway  of  the  palace,  is  compared  by  Somadeva 

87 


88  THE  OCEAN  OF  STORY 

(4)  Now  this  moon  of  kings  wedded  as  his  queen  a  daughter 
of  the  monarch  of  Trigarta,  Suryavati,  who,  like  the  juncture  of 
dawn,  dispelled  darkness  from  her  subjects  and  was  universally 
adored.1 

(5)-(6)  The  Kasmiras  were  adorned  with  excellent  monas- 
teries built  by  his  queen,  which  were  like  holy  traditions,  in 
being  kept  by  hundreds  of  Brahmans  born  in  various  lands ; 
like  gem-filled  oceans,  in  being  hospitable  even  to  terrified 
bhubhrits 2 ;  like  noble  kalpa  trees,  in  dispelling  daily  the  distress 
of  the  needy. 

(7)  The  dwellings  of  the  gods,  white  with  palatial  plaster, 
which  were  built  by  her  on  the  spacious  bank  of  the  Vitasta, 
assuredly  possess  the  semblance  of  peaks  of  Himalaya,  the 
ends  whereof  are  encompassed  by  the  Heavenly  River.3 

(8)  Because  of  the  countless  gems,  gold,  great  estates,  black 
antelope-skins,  mountains  of  wealth  and  thousands  of  kine 
which  were  bestowed  [by  her],  that  lady  indeed  bears  even 
.  .  .  Earth.4 

(9)  Her  son  was  the  blest  monarch  King  Kalasa,  who, 
though    a   unique   tilaka   on  the   circle   of  the   earth,   was 

to  the  demon  Rahu,  a  bead  without  any  body,  who  is  said  to  have  been  thus 
mutilated  by  Vishnu  (Hari)  with  his  chakra  or  discus  (see  Ocean,  Vol.  VIII, 
p.  72w) ;  and  Rahu  is  conceived  as  coming  thus  to  do  homage  to  Ananta  because 
he  is  glad  to  hear  that  Ananta's  chakra  (dominion)  has  surpassed  Vishnu's 
chakra  (discus)  by  which  he  was  decapitated — in  short,  it  is  suggested  that 
Ananta  is  superior  to  the  god  Vishnu. 

One  is  tempted  to  understand  dvara,  which  I  have  translated  as  M  doorway," 
in  the  common  Kashmiri  sense  of  "  mountain  pass"  or  "hill-fort"  ;  but  to  do 
so  would  spoil  the  point  of  the  simile,  in  which  Ra.hu  is  represented  as  "  come 
to  do  service  "  to  Ananta,  which  implies  that  he  came  to  the  latter's  palace  door. 

1  A  play  on  the  name  Suryavati,  which  means  M  she  to  whom  the  sun 
belongs."  The  dawn  dispels  darkness  for  beings  (praja)  and  is  greeted  with 
prayers  (sandhya-vandana) ;  Suryavati  saved  her  subjects  {jpraja)  from  moral 
darkness  and  was  adored  by  all  (yiha-vandya). 

2  A  pun  :  bhubhrit,  "  bearer  of  earth,"  means  both  a  king  and  a  mountain. 
Taken  in  the  latter  sense,  it  refers  to  the  legend  that  when  Indra  cut  off  the 
wings  of  the  mountains,  the  mountain  Mainaka  took  refuge  in  the  ocean  (see 
Vol.  VI,  p.  Sn1). 

3  The  celestial  Ganges. 

4  The  text  is  here  defective.  The  sense  seems  to  be  that  Suryavati  may 
be  compared  to  the  earth  (vihambhara,  "all-supporter")  because  of  her  gifts  to 
mankind. 


AUTHOR'S  EPILOGUE  89 

nevertheless   an-alika-lagna,1   and,  though   a   friend  to  the 
guni,  was  full  of  rich  ambrosia.2 

(10)  Her  excellent  grandson  was  the  blest  King  Harsha, 
who  was  like  a  modern  Child  of  the  Jar  created  by  the  gods, 
a  puissant  one  who  was  able  to  make  all  lofty  urvlbhrits  bow 
[before  him]  and  to  drink  up  the  seven  oceans.8 

(11)  In  order  to  interest  somewhat  for  a  moment  the 
mind  of  that  queen,  who  was  ever  intent  upon  the  rules  for 
the  diverse  offerings  of  oblation-rites  for  the  worship  of  him 
who  couches  on  the  mountains,4  and  constantly  devoted  her 
efforts  to  learning  from  books  of  instruction, 

(12)  This  summary  of  the  Brihat-kathd's  essence,  consisting 
of  the  ambrosia  of  diverse  tales,  [a  summary  which  is]  a  full- 
moon  [attracting]  the  ocean  of  good  men's  minds,  was  verily 
composed  by  Soma,  the  son  of  Rama,  a  worthy  Brahman, 
agreeable  because  of  his  abounding  virtues. 

(13)  May  this  Ocean  of  Streams  of  Story,  composed  by 
the  stainless-minded  Soma,  which  has  the  semblance  of  very 
widespread  waves,  be  for  the  delight  of  good  men's  hearts. 

1  A  pun.  Tilaka  means  the  mark  (ornamental  or  sectarian)  made  on  the 
forehead  with  paint,  etc.,  and  generally  an  ornament;  alika  signifies  either 
" forehead  "  or  "  inauspicious,"  and  lagna  is  both  " attached  "  and  "astrological 
moment."  The  poet  thus  says  that  the  king,  though  he  is  metaphorically  a 
frontal  decoration  on  the  brow  of  the  goddess  Earth — i.e.  an  ornament  of  the 
circle  of  earth — was  in  one  sense  not  bound  upon  any  brow  (an-atika-lagna), 
because  (in  the  other  sense)  he  was  subject  to  no  inauspicious  moments 
(an-alika-lagna). 

2  A  pun  based  on  the  king's  name,  KalaSa,  which  means  "jar."  He  is 
said  to  be  ghanamrita-maya,  literally  "(as  ajar)  full  of  rich  ambrosia"  (amrita); 
but  amrita  also  signifies  the  state  of  salvation,  the  condition  of  the  redeemed 
soul  (moksha  or  nirvana),  so  ghanamrita-maya  may  also  signify  "consisting  of 
compact  (perfect)  spirituality,"  and  in  this  sense  it  is  opposed  to  one  of  the 
meanings  of  guni-bandhava,  "friend  to  the  guni."  For  guni  denotes  both 
"  virtuous,"  "  bow,"  and  "  physical  nature "  as  characterised  by  the  three 
gunas  or  phases  of  materiality ;  and  while  Kalasa  is  "  a  friend  to  the  virtuous  " 
and  "a  friend  of  the  bow"  (i.e.  a  brave  warrior),  he  is  not  "a  friend  to 
materiality,"  because  he  is  perfectly  spiritual." 

3  A  pun :  kalasodbhava  means  both  "  son  of  Kalasa  "  and  "  child  of  the  jar  " 
— i.e.  the  mythical  saint  Agastya,  who  made  the  Vindhya  mountains  (urvibhrit, 
meaning  both  "mountain  "  and  "king")  bow  down  to  let  him  pass,  and  drank 
the  ocean  (see  Vol.  VI,  pp.  4/Sn1,  44n). 

4  The  god  Siva. 


TERMINAL  ESSAY 


TERMINAL  ESSAY 

WHEN,  in  the  summer  of  1919,  I  first  approached 
Mr  Tawney  with  the  suggestion  of  reissuing  his 
Magnum  opus,  little  was  decided  about  the  form 
the  Terminal  Essay  was  to  take.  At  that  time  there  were 
so  many  immediate  points  connected  with  the  work  to  be 
considered  that  any  questions  relating  to  the  final  volumes 
were  to  be  deferred  to  a  later  date. 

My  own  idea  was  to  discuss  briefly  the  manners  and 
customs  of  the  Hindus  as  illustrated  in  the  work,  together  with 
some  account  of  the  different  religious  systems  introduced. 
I  then  intended  to  speak  of  the  debt  Western  literature 
owes  to  the  East,  and  conclude  with  a  few  paragraphs  on 
the  classification  of  the  world's  folk-tales.  If  room  could  be 
found,  I  was  also  going  to  give  extracts  from  Speyer's  work 
on  the  Kathd-sarit-sdgara. 

At  that  time,  however,  the  idea  of  a  Foreword  to  each 
volume  by  some  eminent  scholar  had  not  been  formulated,  nor 
had  the  number  or  length  of  my  own  notes  been  determined. 

As  the  scheme  of  the  work  began  to  take  definite  shape, 
matters  became  more  established,  and  a  precedent  was  gradu- 
ally formed  in  accordance  with  what  seemed  to  be  the  best 
way  of  dealing  wijth  subjects  as  they  arose.  Thus,  whenever 
some  custom,  ceremony,  name  or  incident  was  thought  to 
require  a  note,  it  seemed  most  practicable  to  give  it  on  the 
same  page,  or,  if  too  long,  at  the  end  of  the  chapter. 

Following  this  plan,  all  the  notes  which  would  have  been 
used  for  the  Terminal  Essay  were  given  in  their  respective 
places.  It  also  proved  much  better  to  give  Speyer's  trans- 
lations and  suggestions  in  situ,  and  not  relegate  them  to  the 
present  volume. 

My  idea  of  inviting  a  different  scholar  to  write  a  Foreword 
to  each  volume  has  proved  a  great  success,  and  my  work  is 
now  enriched  by  nine  excellent  Essays,  each  dealing  with  the 
great  collection  from  a  different  angle. 
93 


94  THE  OCEAN  OF  STORY 

With  the  appearance  of  the  present  volume,  and  its  most 
interesting  Foreword  by  Sir  Atul  Chatterjee,  which  approaches 
the  K.S.S.  from  the  economic  standpoint,  I  find  practically 
every  subject  which  I  might  have  treated  in  this  present 
Essay  already  dealt  with  in  a  manner  which  I  could  never 
have  equalled. 

All  general  questions  have  been  dealt  with  by  Sir  Richard 
Temple,  Sir  George  Grierson  and  Dr  Thomas  ;  the  study  and 
classification  of  folk-tales  has  received  expert  attention  from 
Dr  Gaster,  Mr  Wright,  Professor  Bloomfield  and  Professor 
Halliday ;  while  Sir  Denison  Ross  has  contributed  original 
research  work  on  the  Persian  recension  of  the  Panchatantra. 
I  think  it  will  thus  be  agreed  that,  on  the  face  of  it,  there 
seems  little  left  to  write  about. 

There  is,  however,  one  subject  which,  as  yet,  we  have 
not  discussed  in  sufficient  detail — the  "  frame-story  "  of 
the  Kathd-sarit-sdgara,  the  arrangement  and  order  of  its  con- 
tents, the  sequence  of  events  in  the  history  of  Udayana  and 
Naravahanadatta,  the  introduction  of  the  numerous  sub- 
stories,  and  the  resemblance  the  whole  bears  to  the  original 
Brihat-kathd  of  Gunadhya. 

I  shall,  therefore,  devote  this  Terminal  Essay  to  a  brief 
discussion  of  this  subject. 

The  "  Frame-Story  "  of  the  Kathd-sarit-sdgara 

In  order  to  determine,  as  far  as  possible,  the  changes 
any  recension  of  a  lost  original  text  may  have  undergone, 
two  distinct  methods  at  once  suggest  themselves :  a  critical 
examination  of  the  version  in  question  ;  and  a  reconstruction 
of  the  original  with  the  help  of  other  versions  known  to  be 
derived  from  that  same  original. 

In  some  cases  it  may  happen  that  both  these  methods  can- 
not be  applied,  and  until  quite  recently  this  has  been  so  with 
Somadeva's  work.  Thanks,  however,  to  the  researches  of 
Professor  Lacote,  the  Nepalese  recension  of  the  Brihat-kathd, 
known  as  the  Brihat-kathd -sloka-samgr aha,  supplies  us  with 
evidence  which  can  be  compared  with  the  results  obtained 
from  a  close  examination  of  the  text  of  the  Kathd-sarit-sdgara. 


TERMINAL  ESSAY  95 

If  the  evidence  from  the  one  source  corroborates  that 
from  the  other,  some  definite  conclusions  will  result.  It  is,  of 
course,  unnecessary  to  discuss  all  the  points  raised  by  Lacote 
in  his  Essai  sur  Gunadhya,  but  I  shall  endeavour  to  lay  before 
my  readers  the  main  arguments  for  his  conclusions,  as  far  as 
they  concern  the  present  work. 

The  method  I  have  adopted  throughout  of  affixing  a  num- 
ber to  each  story  has  not  only  enabled  the  thread  of  a  tale 
long  since  suspended  to  be  picked  up  again  with  ease,  but 
facilitates  the  separation  of  the  Main  Story  from  the  mass  of 
sub-stories  introduced  on  every  possible  occasion. 

Readers  will  have  noticed  to  what  a  great  extent  the  latter 
are  in  excess  of  the  former.  This  fact  alone  should  make  us 
suspicious,  particularly  when  we  remember  *  how,  after  the 
adventures  of  Naravahanadatta  had  been  brought  to  a  suc- 
cessful close  by  his  coronation,  the  long  series  of  Vikrama 
tales  are  introduced  for  no  apparent  reason.  The  final  return 
to  the  Main  Story  *  is  purely  conventional,  and  clearly  betrays 
the  hand  of  a  later  editor. 

Although  many  of  the  shorter  sub-stories  justify  their 
position  and  introduction  sufficiently  well,  there  is  a  large 
number  that  fit  uneasily  into  the  places  where  we  find  them, 
and  display  no  reason  whatever  for  being  there  rather  than 
anywhere  else.  This,  of  course,  specially  applies  to  whole 
collections,  such  as  the  Panchatantra.  Since  studying  Lacote's 
Essai,  I  am  now  convinced  that  it  could  never  have  been 
included  in  Gunadhya's  original  poem.  A  closer  examina- 
tion of  Somadeva's  text  of  the  Main  Story  will  reveal  many 
inconsistencies  and  inaccuracies  which  are  largely  hidden  and 
unnoticed  with  the  inclusion  of  so  many  sub-stories. 

Book  I :  Kathdpitha  (Vol.  I,  pp.  1-91). 

Let  us  first,  then,  consider  the  Introduction  to  Somadeva. 

It  will  be  remembered  that  it  consists  of  a  strange  legend  in 

which  Gunadhya  himself  plays  a  part.     This  fact  did  not 

•  diminish  the  belief  of  Brockhaus,  Wilson  and  Lassen  that  such 

a  person  as  Gunadhya  never  existed  in  reality.     Since  their 

i  See  Vol.  VIII,  p.  93.  2  Pp.  85,  86  of  this  volume. 


96  THE  OCEAN  OF  STORY 

day,  however,  the  advance  in  Sanskrit  literary  research  has 
proved  his  existence  beyond  a  doubt. 

The  evidence  contained  in  the  Brihat-katha-sloka-samgraha 
only  strengthens  this  opinion.  We  are  introduced  to  Siva 
and  Parvati  on  Mount  Kailasa.  In  reply  to  a  request  from 
his  wife  for  a  story,  Siva  relates  his  own  history  in  one  of  his 
former  lives.  This  is  received  with  scorn  as  an  age-worn  tale, 
and  Siva  is  called  a  fraud.  As  compensation  he  promises  to 
tell  an  entirely  new  tale  that  Parvati  could  never  have  heard 
before — the  history  of  the  Vidyadharas.  Thus  the  hackneyed 
tales  of  gods,  on  the  one  hand,  with  their  usual  accompanying 
laudatory  eulogies,  and  of  men,  on  the  other  hand,  with  their 
sad  and  commonplace  happenings,  would  both  be  avoided. 

Parvati  is  placated,  and,  we  are  led  to  conjecture,  listens 
in  silence  and  interest  to  the  long  tale  which  Siva  unfolds. 

This  fact  is  significant  as  showing  that  the  author  puts 
forward  strong  claims  to  originality.  The  well-known  Vedic 
and  Puranic  legends  are  not  to  be  given — there  is  something 
that  even  a  goddess  would  get  a  thrill  over ! 

Yet  this  high  standard  is  hardly  borne  out  when  we  see 
later  what  old  tales  have  crept  in. 

Kshemendra  is  more  cautious,  and  allows  Parvati  to  raise 
no  objections  to  Siva's  first  tale  about  himself,  thus  at  once 
disarming  criticism  if  well-known  tales  are  introduced. 

But  let  us  proceed  with  the  story. 

Pushpadanta,  one  of  Siva's  Ganas,  overhears  the  tale  by  a 
trick  and  repeats  it  to  his  wife,  who  in  turn  tells  it  to  Parvati. 
Thus  Pushpadanta  is  discovered,  and  Parvatl's  wrath  is  piti- 
less. Both  the  eavesdropper  and  his  friend  Malyavan,  who 
pleaded  on  his  behalf,  are  cursed  to  fall  into  mortal  wombs. 

Pushpadanta,  now  to  be  born  in  Kausambi  under  the 
names  of  Vararuchi  and  Katyayana,  will  obtain  release  from 
the  curse  only  when  he  meets  a  Yaksha  named  Supratlka 
residing  in  the  Vindhya  forest  under  the  name  of  Kanabhiiti, 
and  tells  him  the  Great  Tale.  Malyavan  is  to  be  born  in 
Supratishthita  under  the  name  of  Gunadhya,  and  will  be 
freed  from  the  curse  only  when  he  has  heard  the  tale  from 
Kanabhiiti. 

In    course    of   time    Pushpadanta- Vararuchi-Katyayana 


TERMINAL  ESSAY  97 

meets  Supratika-Kanabhuti  and  tells  him  the  Great  Tale ; 
then,  after  also  relating  his  life-story  in  detail,  reaches  his 
heavenly  home  once  again. 

It  is,  however,  with  the  history  of  Malyavan-Gunadhya 
that  we  are  mainly  concerned,  for  the  legend  may  contain 
some  clue  to  the  real  Gunadhya.  According  to  the  story  he 
is  of  semi-divine  birth,  his  mother  being  a  Brahman  girl  and 
his  father  a  Naga  prince.  Thus  he  takes  rank  with  the  two 
other  semi-divine  authors — Valmlki  of  the  Rdmdyana  and 
Vyasa  of  the  Mahdbhdrata — and  he  is  actually  mentioned  in 
Sanskrit  literature  as  forming  the  third  of  the  Epic  trio. 

Kshemendra  wrote  manjaris  (abridged  versions)  of  them 
all.  The  Nepdlamdhdtmya  draws  a  comparison  between  the 
(Nepalese)  versions  of  the  legends  of  Valmlki  and  Gunadhya, 
showing  how  both  men  had  to  visit  Nepal  by  divine  command, 
the  former  to  find  a  sacred  spot  worthy  to  be  the  cradle  of  the 
Rdmdyana,  and  the  latter  to  fulfil  certain  conditions  necessary 
for  his  return  to  his  previous  semi- divine  state.  Both  men 
erect  lingas  before  leaving  Nepal. 

To  return  to  Somadeva's  version,  we  find  that  Gunadhya 
becomes  a  minister  of  King  Satavahana  in  a  city  named 
Supratishthita,  capital  of  the  Pratishthana  (Vol.  I,  p.  60).  On 
one  occasion  the  king  shows  his  ignorance  of  grammar  (p.  69), 
and  Gunadhya  offers  to  teach  him  Sanskrit  grammar  in  six 
years.  Thereupon  another  minister,  Sarvavarman,  promises 
to  do  it  in  six  months,  or  carry  his  shoes  on  his  head  for  twelve 
years.  Gunadhya  considers  this  impossible,  and  says  that  if 
he  succeeds,  he,  in  his  turn,  will  renounce  for  ever  Sanskrit, 
Prakrit,  and  his  own  vernacular  dialect. 

By  the  favour  of  the  god  Karttikeya  a  grammar  known 
as  Katantra  and  Kalapaka  (on  account  of  its  conciseness)  is 
revealed  to  Sarvavarman,  who,  with  its  help,  wins  the  bet. 
In  accordance  with  his  vow,  Gunadhya,  now  reduced  to 
silence,  retires  to  the  Vindhya  forest.  Here  he  learns  the 
language  of  the  Pisachas,  and,  on  meeting  Vararuchi,  writes 
down  the  Great  Tale,  as  it  is  told  him,  in  his  own  blood 
(p.  89).  This  done,  he  sends  it  to  King  Satavahana,  who, 
however,  rejects  it  as  being  written  in  a  barbarous  language. 
On  hearing  this,  Gunadhya  is  in  despair,  and  reads  out  the 

VOL.    IX.  O 


98  THE  OCEAN  OF  STORY 

whole  work  to  the  animals  of  the  forest,  who  crowd  round, 
lost  in  admiration  at  its  beauty.  As  he  reads,  so  he  burns 
the  tale  page  by  page. 

Meanwhile  the  king,  owing  to  a  sudden  and  unexplained 
lack  of  nutritive  qualities  in  his  food,  has  fallen  sick.  He  is 
informed  that  the  explanation  of  this  curious  state  of  affairs 
is  to  be  found  in  a  Brahman  who  is  reciting  a  wonderful  story 
in  the  forest,  to  which  all  the  animals  are  listening  motionless. 
Out  of  curiosity  he  goes  to  see  for  himself,  and  recognises 
Gunadhya.  He  is,  however,  too  late  to  save  the  Great  Tale. 
All  has  been  burnt,  with  the  exception  of  the  Adventures 
of  Naravahanadatta.  This  Satavahana  takes  back  to  his 
palace,  and,  in  order  that  these  strange  happenings  shall  not 
be  lost  to  the  world,  himself  composes  "  the  book  named 
Kathapitha,  in  order  to  show  how  the  tale  came  to  be  first 
made  known  in  the  Paisacha  language  "  (p.  91). 

Thus  the  first  book  of  the  Kaiha-sarit-sdgara  ends.  But 
what  does  it  all  mean  ?  Who  is  this  Satavahana,  at  whose 
Court  Gunadhya  became  a  minister  ?  And  what  is  the  point 
of  introducing  a  kind  of  grammatical  controversy  on  the 
respective  qualities  of  Sanskrit  and  Prakrit  ? 

These  are  some  of  the  queries  that  present  themselves. 

Satavahana  is  the  family  name,  in  inscriptions,  of  the 
Andhra  dynasty,  whose  home  lay  in  the  Deccan,  between 
the  rivers  Godavarl  and  Kistna.  Their  capital  was  Prati- 
shthana,  the  modern  Paithan  on  the  north  bank  of  the 
Godavari.  Thus  Gunadhya's  connection  of  king  and  capital 
is  historically  correct,  although  (as  far  as  we  can  judge  from 
Somadeva)  he  omits  to  mention  which  Satavahana  is  meant. 

The  third  of  the  line,  Satakarni,  is  perhaps  the  most  im- 
portant of  these  kings.  For  he  it  was  who  wrested  Ujjayini 
from  the  Suiiga  king,  Pushyamitra.  The  evidence  for  this  is 
numismatic,  but  the  horse-sacrifice  performed  by  him  would 
find  justification  only  in  some  such  important  feat  of  arms. 
Satakarni  gave  his  name  to  many  subsequent  Andhra  kings, 
so  that  altogether  his  pre-eminence  is  undoubted. 

But  it  seems  most  unlikely  that  our  author  would  have 
omitted  to  mention,  and  even  to  enlarge  on,  such  great 
victories,  or  to  allude  to  the  Asvamedha.     It  looks,  therefore, 


TERMINAL  ESSAY  99 

as  if  we  must  search  among  other  Satavahanas.  A  most 
important  point  to  notice  is  that  the  Andhra  kings  were 
patrons  of  Prakrit,  and  that  it  was  only  late  in  the  history  of 
the  dynasty  that  Sanskrit  was  finally  accepted  as  the  Court 
language,  and  Prakrit  was  ousted  from  its  former  place  of 
honour.  Among  the  Satavahanas  there  was  one  king  who 
became  specially  famous  for  being  the  centre  of  a  literary 
Court  and  for  being  himself  a  poet  of  no  mean  order  * — and 
that  was  Hala.  His  date,  though  still  uncertain,  is  considered 
to  have  been  about  the  second  or  third  century  a>d.2  Whether 
he  finally  became  a  convert  to  the  use  of  Sanskrit  we  do  not 
know,  but  grammatical  controversies  could  not  have  been 
unknown.  If  it  was  not  Hala  himself  whom  the  legend  of 
Gunadhya  makes  ignorant  of  Sanskrit  grammar,  it  is  one  of 
the  succeeding  Satavahanas  ;  but  in  connecting  any  tale 
about  the  introduction  of  Sanskrit  in  the  place  of  Prakrit 
with  a  Satavahana,  it  is  Hala  that  at  once  would  be 
thought  of. 

A  change  so  important  and  far-reaching  as  the  use  of  a 
different  language  at  the  Court,  and  in  literature  generally, 
would,  of  course,  take  a  considerable  time  to  effect. 

As  patrons  of  Prakrit  the  Satavahanas  would  be  the  most 
vigorous  opposers  of  such  an  innovation,  and  it  is  only  in  the 
time  of  Dandin  (sixth  century)  that  we  find  the  use  of  Prakrit 
becoming  rare.  The  fact  that  in  subsequent  centuries  native 
opinion  looks  upon  Hala  as  the  central  figure  of  Prakrit  litera- 
ture is  surely  a  sufficient  explanation  of  why  Gunadhya  himself 
is  represented  in  the  legend  as  a  native  of  Pratishthana.  Such 
evidence  as  exists  points  to  Ujjayini,  or  rather  Kausambi, 

1  In  the  article  on  "  Prakrit,"  by  Sir  George  Grierson,  in  the  Ency.  Brit., 
vol.  xxii,  p.  253,  he  says :  "  Hala's  work  is  important,  not  only  on  its  own 
account,  but  also  as  showing  the  existence  of  a  large  Prakrit  literature  at  the 
time  when  it  was  compiled.  Most  of  this  is  now  lost.  There  are  some  scholars 
(including  the  present  writer)  who  believe  that  Sanskrit  literature  owes  more 
than  is  generally  admitted  to  works  in  the  vernacular,  and  that  even  the 
Mahabharata  first  took  its  form  as  a  folk-epic  in  an  early  Prakrit,  and  was 
subsequently    translated    into    Sanskrit,   in    which    language    it    was   further 

i  manipulated,  added  to,  and  received  its  final  shape." 

2  See  further  Winternitz,  Gesckichte  der  Indischen  Litteratur,  vol.  iii, 
pp.  102,  103. 


100  THE  OCEAN  OF  STORY 

as  the  birthplace  of  the  real  Gunadhya;  but  once  he  is 
connected  with  Hala,  the  champion  of  Prakrit,  no  further 
excuse  for  the  work  being  in  Pai^achi  would  be  needed. 

It  is  only  after  the  Katantra  grammar  has  converted  the 
king  to  Sanskrit  that  he  regards  Paisachi  as  a  barbarous 
language.  Whether  the  real  Gunadhya  and  Hala,  or  Hala 
and  Sarvavarman,  were  contemporaries  or  not  in  no  way 
affects  the  argument,  but  it  seems  highly  probable  that 
Gunadhya  antedates  Hala,  and  that  the  growing  legend 
used  as  an  introduction  to  his  work  came  into  being  later. 
It  was  well  known  by  the  sixth  century,  as  Dandin  not  only 
refers  to  the  Brihat-kathd,  but  to  the  legend  of  Gunadhya 
as  well. 

It  now  remains  to  mention  Vararuchi  and  his  strange  story, 
which,  for  some  reason  or  other,  has  become  connected  with  the 
legend  of  Gunadhya.  The  stories  of  the  two  men  are  quite 
distinct.  They  never  meet  in  the  tale,  and  Vararuchi  could 
disappear,  with  his  complete  history,  without  upsetting  the 
story  in  the  least. 

But  the  name  of  Vararuchi  is  famous  in  connection  with 
both  Sanskrit  and  Prakrit  grammar,  and  its  introduction 
would  merely  assist  in  bringing  the  most  famous  gram- 
marians on  the  stage  at  once.  It  then  needed  some  clever 
invention  to  link  the  two  entirely  separate  tales  together  as  a 
single  legend.  On  earth  Kanabhiiti  is  the  common  point  of 
contact.  But  in  the  realms  of  heaven  the  person  of  Gunadhya 
has  been  divided  into  two.  It  will  be  remembered  that  it 
is  Pushpadanta- Vararuchi  who  originally  overhears  the  tale 
and  is  cursed  by  Parvatl.  Surely,  then,  it  is  he  who  should 
have  been  made  to  repeat  it  on  earth.  Yet  not  only  is  it  not 
so,  but  he  receives  less  punishment  than  his  friend  Malyavan- 
Gunadhya,  whose  only  crime  was  to  plead  for  him. 

Finally,  Vararuchi  is  born  at  Ujjayini,  the  very  place 
where  internal  evidence  places  the  birthplace  of  Gunadhya. 
From  all  these  considerations  Lacote  has  come  to  the  con- 
clusion that  the  form  of  the  legend  as  reproduced  by  the 
Kashmirian  poets  is  purely  a  Kashmirian  work.  "...  dans 
la  forme  originale,"  says  Lacote  (Essai  sur  Gunadhya,  p.  33), 
"  Vararuci  n'y  paraissait  pas  et  un  seul  gana  etait  maudit, 


TERMINAL  ESSAY  101 

le  futur  Gunadhya.  C'est  ce  dernier  £tat  de  la  tegende  qui 
devait  etre  courant  dans  l'lnde." 

All  the  evidence  certainly  seems  to  point  to  this  conclusion 
— the  compiler  or  editor  has  been  at  work,  and  has  produced 
a  composite  legend  which,  by  its  inclusion  of  grammatical 
disputes  on  the  one  hand,  and  lively  sub-stories  on  the 
other  hand,  would  appeal  to  both  savant  and  bourgeois. 
The  legend  of  Gunadhya,  as  told  in  the  Nepalese  version  by 
Budhasvamin,  confirms  the  belief  in  a  much  simpler  original 
form  than  we  find  in  Somadeva.  There  is  only  one  Gana, 
and  he  is  known  as  Gunadhya  in  his  mortal  life.  Such  altera- 
tions as  there  are  can  easily  be  explained  by  remembering  that 
one  of  the  chief  objects  the  Nepalese  had  in  view  was  to  con- 
nect the  names  of  heroes  with  their  holy  places  of  pilgrimage, 
and  allow  their  actions  to  further  sanctify  those  places. 

The  important  point  of  this  evidence  is  that  Budhasvamin 
dates  from  the  eighth  or  ninth  century,  and  thus  antedates  the 
Kashmirian  poets.  The  work  had  not  received  the  attention  of 
editors  who  padded  out  the  text  with  other  collections,  and  thus 
the  form  of  tales  in  the  Brihat-kathd-sloka-samgraha  is  much 
more  likely  to  be  closer  to  the  original  of  Gunadhya. 

The  title  of  this  first  Book  of  Somadeva  is  Kathapitha, 
which  means  "  Introduction  "  or  "  Preface." 

The  second  Book  has  a  very  similar  name  :  in  fact  the 
two  words  kathapitha  and  kathamukha  differ  in  meaning  little 
more  than  our  "  Introduction  "  and  "  Foreword."  But  why 
should  a  work  contain  two  introductions  ?  Lacote  suggests 
that  if,  as  is  probable,  the  legend  was  added  to  the  work  later, 
a  Kathamukha  was  already  there.  The  next  best  thing  would 
be  to  use  another  word  with  almost  exactly  the  same  meaning. 

Book  II :  Kathamukha  (Vol.  I,  pp.  94-189). 

In  accordance  with  the  title  of  this  Book,  we  should  have 
expected  it  to  contain  merely  introductory  matter,  such  as 
the  name  of  the  narrator,  the  scope  and  object  of  his  work, 
with  possibly  some  laudatory  reference  to  King  Udayana  and 
his  son  Naravahanadatta.  In  fact  we  should  have  expected 
it  to  have  resembled  other  "  Kathamukhas,"  such  as  that 


102  THE  OCEAN  OF  STORY 

which  introduces  the  Panchatantra.  We  have  already  seen 
that  Somadeva  omitted  the  Kathamukha  of  the  Panchatantra, 
probably  because  the  tales  could  quite  easily  be  put  into  the 
mouths  of  characters  in  the  Main  Story.  In  this  case,  how- 
ever, he  has  retained  the  title  which  he  doubtless  found  in  the 
texts  he  followed,  although  in  the  original  Brihat-katha  the 
subject-matter  may  have  been  different  and  more  in  accord- 
ance with  the  usually  accepted  contents  of  a  Kathamukha. 
More  than  half  the  Book  contains  sub-stories  which  have 
but  little  connection  with  the  Main  Story,  which,  in  order 
to  make  room  for  them,  has  had  to  be  very  considerably 
condensed.  Otherwise  the  Book  would  have  swelled  to  an 
undue  size. 

Thus  we  find  the  Main  Story  in  this  second  Book  crowded 
with  incidents.  We  are  hurried  through  the  hero's  birth  and 
childhood,  and  are  introduced  to  Chandamahasena,  King  of 
Ujjayini,  who  is  anxious  to  marry  his  daughter  Vasavadatta 
to  our  hero.  The  schemes  and  counter-schemes  to  obtain 
this  end  follow,  and  finally  the  wedding  takes  place  at 
Kausambi.  Udayana  proves  a  fickle  husband,  but  we  are 
clearly  given  only  a  very  condensed  form  of  his  amours. 
The  Book  ends,  then,  on  a  dramatic  note,  and  we  naturally 
turn  to  the  next  one  to  discover  how  things  turn  out. 

Book  III :  Ldvdnaka  (Vol.  II,  pp.  1-116). 

We  are  not  disappointed.  The  Book  opens  with  the 
lamentations  of  Udayana's  ministers  at  his  desultory  life — 
spent  either  with  women  or  in  the  hunting-field.  They  fear 
he  will  never  enlarge  his  realm,  and  are  anxious  for  him  to 
begin  a  series  of  conquests.  Their  eyes  are  first  fixed  upon 
Magadha,  and  their  knowledge  of  political  statecraft  tells 
them  that  a  marriage  with  Padmavati,  daughter  of  Pradyota, 
King  of  Magadha,  would  be  the  easiest  method  to  employ 
in  the  winning  of  their  object.  Vasavadatta  is  naturally 
rather  in  the  way  for  such  an  alliance,  but  a  plot  is  cleverly 
engineered,  and  finally  Udayana  marries  his  second  wife. 

After  all  is  smoothed  over,  and  everyone  is  conciliated,  the 
king,  now  roused  from  his  idleness,  determines  on  conquest. 


TERMINAL  ESSAY  103 

Accordingly  he  marches  east  to  the  sea,  and  circles  India  in  a 
clockwise  rotation,  finally  returning  to  Kau^ambi. 

The  Book  being  almost  entirely  devoted  to  the  Padmavati 
incident  is  much  more  easily  condensed  than  was  the  case  in 
the  former  Book.  Hence  ample  opportunity  occurs  for  the 
inclusion  of  a  large  number  of  sub-stories.  The  chief  feature 
of  interest  in  this  Book,  from  an  historic  point  of  view,  is 
Udayana's  conquest.  We  hear  very  little  about  it  really, 
and,  with  the  one  exception  of  Brahmadatta,  no  particulars 
of  the  conquered  kings,  their  countries,  or  deeds  of  prowess 
of  the  conquerors  are  forthcoming.  The  first  point  to  be 
considered  is  the  names  of  the  people  he  conquers.  He 
sets  out  eastwards  to  Benares,  turns  south,  sweeps  west- 
wards and  occupies  Sindh.  Among  the  tribes  defeated  are 
the  Mlechchhas,  Turushkas,  Parasikas  and  Htinas  (Vol.  II, 
pp.  93,  94). 

Now  Udayana  was  an  ancient  king  of  legendary  times, 
yet  here  we  find  him  fighting  with  peoples  of  comparatively 
recent  times — Mohammedans,  Turks,  Persians  and  Huns.  In 
fact  the  Hunas  did  not  appear  till  the  second  half  of  the  fifth 
century.  Surely  he  should  have  fought  with  such  peoples  as 
the  Yavanas  and  Sakas.  The  explanation  seems  simple. 
The  peoples  mentioned  by  Somadeva  are  those  of  the  western 
and  north-western  frontiers,  whose  names  would  be  known 
and  appreciated  in  Somadevd's  time,  and  which,  moreover,  a 
Kashmirian  would  be  most  likely  to  employ. 

Lacote  points  out  that  the  places  supposed  to  have  been 
conquered  by  Udayana  constitute  a  pradakshina :  the  cam- 
paign is  arranged  like  a  pilgrimage.  Central  India  is  always 
kept  on  the  right ;  and  finally  he  visits  Alaka,  the  city  of  the 
god  Kuvera.  Not  a  word  is  said  as  to  how  he  gets  there. 
No  aerial  chariot,  magic  shoes  or  any  similar  contrivance 
appears.  Now  several  of  the  sub-stories  in  this  Book  are 
concerned  with  spells  to  enable  one  to  fly  through  the  air,  yet 
we  are  given  no  clue  as  to  why  especially  they  are  found  in  this 
Book.  Might  it  not  be  that  ancient  tradition  associated  to- 
gether Udayana's  campaign  and  some  story  of  aerial  transit  ? 
This  would  certainly  explain  the  journey  to  Alaka.  So 
perhaps  in  the  original  Brihat-kathd  Udayana  made  a  kind  of 


104  THE  OCEAN  OF  STORY 

aerial  pilgrimage.  In  support  of  such  a  theory  we  have  the 
fact  that  nothing  more  is  said  of  all  these  vast  conquests. 

In  fact,  when  finally  Udayana  leaves  the  world  of  mortals 
and  gives  all  his  possessions  to  Gopalaka,  we  find  (Vol.  VII, 
p.  102)  that  these  consist  only  of  Kau£ambl.  Surely  we 
should  be  justified  in  expecting  a  long  list  of  conquests  to 
be  enumerated  ! 

The  Kashmirian  editors  seem  to  have  been  very  busy  with 
this  Book. 


Book  IV :  N aravdhanadattajanana  (Vol.  II,  pp.  125-165). 

The  story  continues  in  due  chronological  sequence.  Vasa- 
vadatta  longs  for  a  son,  and,  after  her  pregnant  whim  for 
aerial  chariots  has  been  satisfied,  Naravahanadatta  is  born. 

As  in  previous  Books,  the  sub-stories  occupy  a  very  large 
part  of  the  text. 

Book  V :   Chaturdarikd  (Vol.  II,  pp.  170-239). 

As  we  have  already  seen,  Books  II,  III  and  IV  form  an 
uninterrupted  series  of  events  in  the  history  of  Udayana,  but 
now  comes  a  very  distinct  break. 

Naravahanadatta  has  been  proclaimed  a  future  king  of 
the  Vidyadharas,  and  this  fact  is  an  excuse  for  Saktivega,  a 
Vidyadhara  prince,  to  relate  in  full  how  he  reached  his  present 
high  position.  The  tale,  with  its  sub-stories,  occupies  the 
whole  Book,  and  is  a  unity  in  itself.  Whether  it  was  in 
Gunadhya's  original  work  in  the  same  form  as  it  appears 
here,  or  whether  it  has  been  compiled  out  of  some  of  the 
adventures  which  formed  part  of  Naravahanadatta's  own 
adventures,  are  questions  it  seems  impossible  to  answer. 

The  only  point  to  stress  is  that  the  contents  of  this  Book 
are  entirely  unconnected  with  previous  or  subsequent  matter, 
and  could  be  removed  and  inserted  anywhere  else  without 
upsetting  the  text  at  all. 


TERMINAL  ESSAY  105 

Book  VI :  Madanamanchukd  (Vol.  Ill,  pp.  1-149). 

The  curious  thing  about  this  Book  lies  in  the  opening  lines. 
Here  we  are  informed  that  it  is  N.1  himself  who  from  this 
point  onwards  is  the  true  narrator,  and  that  he  tells  his  own 
history  on  a  certain  occasion  after  his  coronation.  The  actual 
words  are : 

"  Now  hear  the  heavenly  adventures  which  N.,  speak- 
ing of  himself  in  the  third  person,  told  from  the  very 
beginning,  after  he  had  obtained  the  sovereignty  of  the 
Vidyadharas  and  had  been  questioned  about  the  story  of 
his  life  on  some  occasion  or  other  by  the  seven  Rishis  and 
their  wives." 

What  does  it  all  mean  ?  It  looks  like  the  beginning  of 
a  new  tale  altogether,  yet  it  is  in  reality  a  direct  continuation 
of  the  story  of  N.  when  last  he  was  mentioned.  So  far  it 
has  been  told  in  the  third  person,  yet  here  is  a  note  which 
specially  tells  us  that  henceforward  N.  will  narrate  the  tale 
in  the  third  person.  Now  if  it  had  said,  in  the  first  person, 
a  distinct  difference  would  naturally  have  been  noticed  at 
once.  The  value  of  this  curious  sentence,  then,  is  quite  in- 
explicable. If  it  had  not  appeared  at  all,  we  should  have 
noticed  nothing,  for  the  tale  would  have  gone  straight  on 
— still  in  the  third  person. 

Why  this  sudden  wish  to  introduce  N.  as  the  teller  of  his 
own  story  ?  Perhaps  the  author  of  the  Kashmirian  recension 
thought  that  this  was  in  accordance  with  tradition,  and  he 
was  anxious  at  least  to  give  some  indication  of  this  well- 
known  fact.  Even  if  this  were  so,  we  are  still  in  the  dark 
as  to  why  it  is  inserted  at  this  particular  place,  making  it 
look  like  the  very  beginning  of  the  whole  work. 

We  are  told  nothing  as  to  the  occasion  on  which  N.  was 
asked  questions  by  the  Rishis.  In  fact  the  whole  matter 
would  remain  a  mystery  if  we  were  not  to  look  ahead  and 
find  that  full  details  of  the  visit  to  the  Rishis  are  given  in 
Book  XVI,  chapters  cxi,  cxii. 

Here  we  learn  (Vol.  VIII,  p.  103)  that  after  Udayana's 
death,  N.  spent  the  rainy  season  at  Kasyapa's  hermitage  with 

1  In  future  I  shall  thus  refer  to  the  hero  Naravahanadatta. 


106  THE  OCEAN  OF  STORY 

his  uncle,  Gopalaka.  Here  it  is  that  the  Rishis  are  assembled, 
and,  in  answer  to  their  questions,  he  begins  to  relate  his 
adventures. 

Yet,  if  we  are  to  believe  the  opening  lines  of  Book  VI,  it 
was  N.  who  had  been  speaking  all  the  time  ! 

It  is  obvious,  then,  that  Book  XVI  must  have  originally 
stood  before  Book  VI,  and,  in  fact,  have  led  up  to  the  state- 
ment that  has  caused  all  the  trouble.  It  is  not  Somadeva 
who  is  to  blame.  He  has  merely  followed  his  texts.  It  is 
the  Kashmirian  compilers  who  have  purposely  changed  the 
order  of  the  Books.  Perhaps  they  worked  from  composite 
and  incomplete  texts,  or  perhaps  they  considered  that  the 
new  order  was  better  fitted  to  embrace  all  the  new  matter 
to  be  incorporated.  Whatever  may  have  been  the  true 
explanation,  there  can  be  no  doubt  that  the  order  of  the 
Books  in  the  Kashmirian  recension  does  not  agree  with  that 
originally  laid  down  by  Gunadhya. 

The  early  part  of  the  Book  is  taken  up  with  the  story  of 
the  Buddhist  king,  Kalingadatta,  and  his  daughter,  Kalinga- 
sena. Many  sub-stories  are  introduced,  several  of  obvious 
Buddhist  origin.  The  tale  now  centres  on  Kalingasena.  With 
the  help  of  her  Apsaras  friend  Somaprabha  she  sees  Udayana, 
who  immediately  falls  in  love  with  her. 

His  faithful  minister,  Yaugandharayana,  however,  con- 
siders such  a  marriage  undesirable  for  reasons  of  state,  and 
finally  manages  to  make  it  impossible  by  proving  Kalinga- 
sena to  be  unchaste.  A  daughter  is  born  to  her  by  her  lover, 
the  Vidyadhara  Madanavega.  This  child  was  in  reality  a 
son,  but  by  Siva's  orders  was  replaced  at  birth  by  a  girl  who 
was  an  incarnation  of  Rati.  Her  name  is  to  be  Madanaman- 
chuka,  and  she  is  the  destined  wife  of  N.  All  this  is  told  in 
detail,  but  the  rest  of  the  Book  is  greatly  condensed,  and  the 
events  of  the  next  ten  or  twelve  years — the  time  to  allow 
Madanamanchuka  to  grow  up — are  all  crammed  into  Chapter 
XXXIV.  In  the  next  chapter  we  are  in  Book  VII,  and  our 
hero  is  a  full-grown  man ! 

Although  by  far  the  greater  portion  of  the  Book  deals 
with  Kalingasena,  yet  it  takes  its  title  from  Madanaman- 
chuka.    It  seems  obvious  that  the  original  work  must  have 


TERMINAL  ESSAY  107 

been  much  longer,  and  that  the  second  half  of  the  Book  as  it 
appears  in  Somadeva  is  a  mere  summary. 

In  fact  there  are  places  where  we  can  clearly  see  the  ruth- 
less hand  of  the  Kashmirian  compiler,  reducing  what  must 
have  been  incidents  of  considerable  length  to  a  single  sentence. 

For  instance,  we  read  in  Chapter  XXXIV  (Vol.  Ill,  p.  140) 
that  one  day  N.  goes  to  a  garden  called  Nagavana.  What 
for  ?  Nothing  happens  at  all,  except  that  he  worships  the 
snakes.  It  surely  must  have  been  the  beginning  of  some 
adventure  now  entirely  suppressed. 

Even  in  the  first  part  of  the  Book  there  are  signs  of  mis- 
chievous alterations  in  the  work.  Why  is  Kalingadatta  such 
a  nonentity,  and  why  does  he  make  no  effort  at  all  to  pro- 
tect his  daughter  after  her  trouble  with  Madanavega  and  the 
childish  scruples  of  Yaugandharayana  ?  Numerous  other 
examples  of  improbabilities  in  the  text  could  be  given,  but 
I  think  sufficient  has  been  said  to  show  that  Gunadhya's 
original  must  have  been  very  different  to  what  we  find  in  the 
Kaiha-sarit-sagara. 

Book  VII :  Ratnaprabhd  (Vol.  Ill,  pp.  155-300). 

The  first  part  of  this  Book  is  taken  up  with  N.'s  marriage 
to  a  Vidyadhari  whose  name  gives  the  Book  its  title.  He  is 
taken  in  a  magic  chariot  to  heaven  for  the  wedding.  This  is 
the  first  time  we  hear  of  N.  leaving  the  earth.  There  is  no 
connection  between  ±his  adventure  and  the  end  of  the  previous 
Book. 

With  Chapter  XLII  (Vol.  Ill,  p.  259)  begins  the  adven- 
tures of  N.  in  search  of  Princess  Karptirika.  They  are  far 
more  important  than  the  affair  with  Ratnaprabha,  and  would 
much  more  fitly  have  given  their  name  to  the  Book.  It  seems 
likely  that  the  two  parts  formed  separate  Books  in  the  original 
Brihat-kathd. 

<  Book  VIII :  SuryapraJbha  (Vol.  IV,  pp.  1-121). 

Like  Book  V,  this  stands  alone,  and  could  be  inserted 
anywhere  as  a  separate  story.     It  exhibits  the  highest  flights 


108  THE  OCEAN  OF  STORY 

of  an  unbridled  imagination,  and  can  be  regarded  as  a  great 
hotchpotch  of  ancient  Buddhist  myths  and  popular  Hindu 
beliefs. 


Book  IX :    Alankdravati  (Vol.  IV,  pp.  122-251). 

The  first  part  of  this  Book  is  taken  up  with  another  Vidya- 
dharl  marriage — this  time  to  Alankaravati,  who  gives  her 
name  to  the  Book.  It  is  in  no  way  connected  with  Book  VIII, 
and  could  go  in  anywhere.  The  second  part  of  the  Book, 
beginning  with  Chapter  LIV  (Vol.  IV,  p.  184),  stands  as  a 
complete  entity,  and  is  of  considerable  interest.  It  deals  with 
N.'s  visit  to  Vishnu,  and  resembles  the  journey  of  the  brothers 
Ekata,  Dvita  and  Trita  and  of  Narada  to  the  same  "  white 
island,"  as  related  in  the  Mahdbhdrata  (xii,  138,  139).  The 
allusion  in  these  passages  to  the  worship  of  Christian  com- 
munities in  the  East  has  already  been  pointed  out.1  Lacote 
considers  that  the  accounts  of  the  visit  to  the  "  White  Island," 
as  found  in  the  Mahdbhdrata  and  the  K.S.S.,  agree  sufficiently 
well  to  suspect  a  common  origin.  Either  the  latter  has 
borrowed  from  the  former,  or  the  Mahdbhdrata  has  taken  the 
episode  from  the  Brihat-kathd,  or  possibly  both  versions  have 
been  independently  developed  from  a  narrative  derived  from 
some  traveller  who  had  visited  the  Christian  communities  in 
Bactria. 

Book  X :   Saktiyasas  (Vol.  V,  pp.  1-192). 

There  is  no  connection  between  this  Book  and  the  previous 
one.  After  a  series  of  tales  dealing  with  the  favourite  subject 
of  "  fickleness  of  women,"  introduced  on  the  slightest  pretext, 
we  once  again  find  N.  marrying  a  Vidyadhari.  The  wedding 
cannot  be  arranged  for  a  month,  and  so  an  exceptionally  large 
number  of  stories,  including  the  whole  of  the  Panchatantra, 
can  be  successfully  introduced. 

1  Sir  George  Grierson,  "Modern  Hinduism  and  its  Debt  to  the  Nestorians/' 
Journ.  Roy.  As.  Soc,  1907,  p.  7  et  seq. 


TERMINAL  ESSAY  109 

Book  XI :    Veld  (Vol.  V,  pp.  196-204). 

This  deals  with  N.'s  visit  to  Vai^akha  and  his  subsequent 
marriage  to  Jayendrasena.  The  story  of  the  merchant  and 
his  wife,  Vela,  gives  its  name  to  the  Book.  But  why  it  is 
so  very  short  and  devoid  of  any  continuity  is  impossible 
to  say. 

It  looks  as  if  it  had  been  purposely  compressed  out  of  all 
recognition,  in  order,  perhaps,  to  make  up  for  the  very  long 
Books  that  precede  and  follow  it. 

Book  XII :   Sasdnkavati  (Vol.  VI,  pp.  1-221,  and  Vol.  VII, 
pp.  1-193). 

This  Book  has  been  discussed  already  in  Vol.  VII,  pp.  194- 
196.  We  saw  there  that  it  is  obviously  in  its  wrong  position, 
because  we  are  continually  told  that  N.  has  lost  his  beloved 
Madanamanchuka ;  yet  not  only  do  we  know  nothing  about 
this,  but  we  are  definitely  told  at  the  beginning  of  the  Book 
(Vol.  VI,  p.  9)  that  it  is  Lalitalochana  who  is  lost. 

Our  attention,  however,  is  taken  off  such  trifles  (!)  by  the 
appearance  of  the  hermit  Pisangajata,  who  proceeds  to  relate 
the  huge  tale  of  Mrigankadatta  (Vol.  VI,  p.  10  et  seq.),  which 
stretches  to  p.  192  of  Vol.  VII. 

The  Book  finishes  without  solving  the  mystery  in  the  least. 

Book  XIII :  Madirdvati  (Vol.  VIII,  pp.  1-17). 

This  short  Book  is  a  continuation  of  the  last,  for  we  find 
N.  still  disconsolate  at  the  loss  of  his  beloved,  who  is  now 
definitely  stated  to  be  Madanamanchuka,  and  not  Lalitalo- 
chana. The  latter  unhappy  lady  also  is  lost,  but  N.  seems 
to  care  little  about  her. 

He  meets  two  Brahmans  who  tell  tales  of  how  they  have 
successfully  overcome  difficulties,  and  so  encourage  N.  in  his 
search.  The  heroine  of  the  first  Brahman's  story  gives  her 
name  to  the  Book.  When  the  stories  are  finished,  lo  !  N.'s 
ministers  turn  up,  and  so  does  Lalitalochana  (nobody  knows 
how  or  whence,  and  nobody  seems  to  care  !),  and  all  proceed 


110  THE  OCEAN  OF  STORY 

to  Kausambl.     We  have  no  clue  whatsoever  as  to  the  loss  of 
Madanamanchuka. 


Book  XIV :  Pancha  (Vol.  VIII,  pp.  21-69). 

The  long-awaited  explanation  of  the  loss  of  N.'s  chief  wife, 
Madanamanchuka,  is  found  at  the  very  beginning  of  this 
Book.  She  suddenly  disappears  without  a  trace,  leaving  N. 
distracted  with  grief.  He  searches  for  her  in  vain.  Vegavati, 
a  certain  unmarried  Vidyadhari,  is  anxious  to  obtain  N.  for 
a  husband,  and,  taking  the  form  of  his  lost  wife,  manages 
to  trick  N.  into  going  through  the  marriage  ceremony  again. 
The  fraud  is  soon  discovered,  but  she  is  soon  forgiven  on 
promising  N.  to  help  to  find  the  real  Madanamanchuka,  who, 
it  appears,  has  been  carried  off  by  her  brother,  a  Vidyadhara 
named  Manasavega. 

Accordingly  Vegavati  carries  him  through  the  air  to  the 
mountain  Ashadhapura,  whither  Manasavega  has  hastened  to 
kill  them  both.  A  magical  combat  ensues,  in  which  Vegavati 
is  victorious.  For  safety  she  places  N.  in  a  dry  well  in  the 
city  of  the  Gandharvas,  and  there  leaves  him  (Vol.  VIII, 
p.  27).  He  is  soon  rescued  and,  by  his  skill  of  playing  the 
lyre,  wins  the  king's  daughter  Gandharvadatta  for  his  wife. 
He  seems  to  have  entirely  forgotten  all  about  Madanaman- 
chuka, and  settles  down  to  a  married  life  of  heavenly  bliss. 
Suddenly  a  Vidyadhari  appears,  and  takes  N.  through  the 
air  to  the  city  of  Sravasti,  with  the  intention  of  marrying 
him  later  to  her  daughter  Ajinavati. 

While  waiting  in  a  garden,  King  Prasenajit  comes  along 
and  marries  him  to  his  daughter  Bhaglrathayasas.  One 
night  N.  hears  a  low  voice  outside  his  sleeping-room.  It  is 
that  of  a  beautiful  Vidyadhari  named  Prabhavati,  who  moans 
the  unhappy  fate  of  Madanamanchuka  in  having  so  fickle  a 
husband.  At  last  N.  is  roused  by  the  mention  of  her  name, 
and  begs  to  be  led  to  her  presence.  Accordingly  Prabhavati 
flies  with  him  through  the  air,  and,  by  cleverly  flying  round 
a  fire,  becomes  the  wife  of  N.  Although  N.  is  anxious  to 
consummate  the  marriage,  Prabhavati  says  he  must  wait, 
and    takes   him   to   Madanamanchuka    (Vol.    VIII,    p.    36). 


TERMINAL  ESSAY  111 

General  rejoicings  follow ;  but  N.,  who  is  now  wearing  the 
shape  of  Prabhavati,  is  soon  threatened  by  Manasavega,  who 
discovers  his  presence  as  N.  assumes  his  own  shape.  The 
supreme  court  of  the  Vidyadharas  judge  the  case,  and  N. 
wins.  Manasavega  is  far  from  satisfied,  and  a  quarrel  ensues. 
N.  escapes  with  Prabhavati,  but  Madanamanchuka  remains 
a  prisoner  with  Manasavega.  While  N.  and  Prabhavati  are 
living  together,  Ajinavati  turns  up  with  her  mother  and 
marries  N.  He  returns  to  KausambI  with  the  two  wives, 
where  he  is  soon  joined  by  VegavatI  and  Gandharvadatta  and 
all  the  relations  of  his  various  wives.  A  great  campaign  is 
decided  upon,  before  which  N.  has  to  obtain  certain  magical 
sciences  from  Siva.  While  so  engaged  five  (pancha)  Vidya- 
dharls  vow  to  marry  him  all  together.  This  incident  gives 
the  name  to  the  whole  Book.  After  another  marriage  a 
great  battle  is  fought.  More  marriages  follow,  including 
that  to  the  five  Vidyadharis.  N.  is  now  informed  that  before 
overcoming  his  final  vow  it  is  necessary  for  him  to  become 
possessed  of  the  seven  jewels  of  the  Chakravartin.  He  wins 
the  magic  sandalwood-tree,  but  his  obtaining  of  the  other 
"  jewels  "  is  reserved  for  Book  XV. 

It  has  been  considered  necessary  to  give  a  somewhat 
detailed  resume  of  this  Book,  because,  with  the  exceptions  of 
the  brief  sub-stories  164,  165  and  166,  it  is  entirely  devoted  to 
the  Main  Story. 

There  are  several  important  points  to  notice.  In  the  first 
place,  the  Book  is  crowded  with  detail.  Marriages  and  ad- 
ventures follow  one  upon  the  other  at  an  enormous  rate. 
In  the  second  place,  we  must  remember  that  they  are  all 
centred  round  the  disappearance  of  Madanamanchuka.  The 
Book,  then,  is  really  a  cycle  of  marriages,  with  intermediate 
adventures.  In  this  cycle  the  incident  of  N.'s  marriage  to 
the  five  Vidyadharis  is  comparatively  unimportant,  yet  it 
gives  its  name  to  the  whole  Book.  This  fact,  added  to  the 
obvious  condensing  of  so  many  incidents  in  order  to  cram 
them  into  a  single  Book,  makes  it  practically  certain  that 
{ originally  each  marriage  must  have  formed  the  subject  and 
title  of  a  separate  Book. 

We  have  had  several  examples  of  this  already — e.g.  Books 


112  THE  OCEAN  OF  STORY 

VII,  IX  and  X.  Any  doubt  as  to  the  probability  of  this 
is  surely  removed  by  finding  that  this  is  exactly  what  has 
happened  in  the  case  of  the  Brihat-kathd-sloka-samgraha. 
Each  marriage  has  a  Book  to  itself,  and  is  recorded  with  far 
greater  detail  than  in  the  K.S.S.  On  the  evidence  given 
by  the  K.S.S.  itself  we  can  definitely  state  that  the  present 
Book  (and  also  Book  XV,  q.v.)  originally  must  have  come 
before  Book  XII,  and  consequently  also  Book  XIII,  which  is 
a  continuation  of  Book  XII. 

If  this  were  not  so,  the  events  in  Books  XII  and  XIII 
could  never  have  happened,  for  Madanamanchuka  would 
not  have  been  lost,  and  consequently  the  search,  leading  to 
all  the  other  marriages  and  adventures,  would  never  have 
taken  place. 

Book  XV:  Mahdbhisheka  (Vol.  VIII,  pp.  70-93). 

This  is  a  direct  continuation  of  the  previous  Book. 
N.  obtains  the  seven  jewels,  and  starts  on  the  last  of  his 
expeditions.  After  sundry  adventures  and  vicissitudes  he 
conquers  his  sole  remaining  enemy,  Mandaradeva.  N.  proceeds 
to  consolidate  his  empire.  He  marries  five  Vidyadharis  (a 
repetition  of  a  similar  incident  in  the  last  Book),  and  prepares 
for  his  coronation  on  the  Rishabha  mountain. 

The  coronation  takes  place,  and  of  his  two  dozen  odd 
wives,  Madanamanchuka  alone  is  crowned  with  N.  Udayana, 
Vasavadatta  and  Padmavati  are  invited,  and  with  a  blare  of 
trumpets  and  general  rejoicing  the  Book  ends.  Not  only  the 
Book,  we  would  imagine,  but  the  entire  work.1  Yet  we  find 
three  more  Books  still  unopened. 

Book  XVI :  Suratamanjari  (Vol.  VIII,  pp.  94-131). 

Years  have  passed.  One  night  N.  has  an  evil  dream, 
and,  on  awakening,  calls  upon  the  science  named  Prajnapti 
for  an  explanation.  He  is  told  all  the  news  of  his  family  in 
KauSambi.  Udayana,  his  wives  and  ministers  are  dead, 
Gopalaka  has  given  his  kingdom  to  Palaka,  and  has  retired 

1  See  WoY.  VIII,  p.  93n». 


TERMINAL  ESSAY  113 

to  the  Black  Mountain  in  company  with  the  hermits  of 
Kasyapa.  N.  hastens  there  to  see  his  uncle,  and  remains 
during  the  rainy  season. 

With  Chapter  CXII  begins  the  incident  of  Ityaka's 
attempted  ravishing  of  Suratamanjari,  who  gives  her  name  to 
the  Book.  An  inquiry  is  started.  It  turns  out  to  be  a  family 
matter,  and  the  evidence  of  Palaka,  his  son,  and  his  minister 
are  needed.  They  accordingly  are  sent  for,  and  the  court  sits. 
Evidence  is  found  against  Ityaka,  but,  by  the  request  of  the 
hermits,  his  life  is  spared. 

The  next  chapter,  the  last  of  this  Book,  deals  with  the 
history  of  Taravaloka,  and  has  nothing  whatsoever  to  do 
with  what  precedes  or  follows.  At  the  end  of  it  N.  is  still 
on  the  Black  Mountain  among  the  Rishis.  Here,  then,  is  the 
occasion  on  which  he  is  among  the  Rishis  already  referred 
to  in  Book  VI,  and  on  which  he  is  requested  to  relate  "  from 
the  beginning  "  all  his  adventures. 

If,  then,  Chapters  CXI  and  CXII  preceded  Book  VI,  all 
would  be  clear. 


Book  XVII :  Padmdvati  (Vol.  VIII,  pp.  132-209). 

The  Rishis  now  ask  N.  how  he  could  bear  his  separation 
from  Madanamanchuka.  This  is  merely  an  excuse  to  intro- 
duce the  story  of  Muktaphalaketu  and  PadmavatI,  which 
takes  up  the  rest  of  the  Book.  It  is  supposed  to  have  been 
told  during  the  period  covered  by  Book  XIV.  Thus  it  is  not 
in  its  proper  chronological  order. 

Book  XVIII :    Vishamasila  (Vol.  IX,  pp.  1-86). 

This  last  Book  also  is  out  of  place,  as  it  is  merely  another 
tale  told  to  N.  while  he  was  separated  from  Madanaman- 
chuka. But  it  is  even  more  extraneous,  as  it  deals  with 
Vikramaditya,  who  was  much  later  than  the  period  to 
which  Udayana  and  N.  must  be  assigned. 
»  Somadeva  (and  perhaps  even  the  Kashmirian  compilers) 
places  this  Book  at  the  very  end  as  a  kind  of  Appendix,  for  it 
would  at  once  be  apparent  that  heroes  who  were  supposed  to 

VOL.   IX.  h 


114 


THE  OCEAN  OF  STORY 


date  from  the  time  of  Buddha  could  not  listen  to  tales  about 
a  king  as  recent  as  Vikramaditya. 

As  already  mentioned,  the  final  return  to  the  Main 
Story  is  purely  conventional.  So  tame  and  unconvincing 
is  the  conclusion  of  this  work,  especially  after  the  "  grand 
finale  "  at  the  end  of  Book  XV,  that  the  most  casual  reader 
must  at  once  suspect  textual  commutation  on  a  fairly  large 
scale. 

Before  we  compare  the  order  of  the  Books  as  found  in  the 
Brihat-kathd-manjari  and  Brihat-kathd-sloka-samgraha ,  with 
a  view  to  reconstructing  as  far  as  possible  the  original  work 
of  Gunadhya,  it  will  perhaps  be  best  to  arrange  in  tabular 
form  the  points  we  have  noticed  in  the  foregoing  pages  : 


Name  of  Book 

1.  Kathapitha 


2.  Kathamukha  -\ 

3.  Lavanaka 

4.  Naravahanadatta- 

janana 

5.  Chaturdarika 


6.  Madanamanchuka 


7.  Ratnaprabha 

8.  Siiryaprabha 

9.  Alankaravati 
10.  Saktiyasas 


Comments 

Legend  of  Gunadhya.  Complete 
in  itself. 

Uninterrupted  series  of  events 
describing  period  from  birth  of 
Udayana  to  that  of  his  son  N. 

Vidyadhara  tale.    Quite  separate. 

Could  go  in  anywhere. 
Unconnected.  Apparently  a  fresh 

beginning.       Must      originally 

have  stood  after  the  first  part 

of    Book    XVI,     because     of 

Rishis  incident. 
Two  love  adventures.    Probably 

once     formed     two     separate 

Books. 
Like  Book  V.     Vidyadhara  tale. 

Quite  separate.     Could  go  in 

anywhere. 
Two    distinct    divisions.      Both 

separate  and  unconnected. 
Unconnected.   Another  marriage. 

Excuse  for  numerous  sub-tales. 


TERMINAL  ESSAY 


115 


Name  of  Book 

11.  Vela 

12.  Sasankavati 


13.  Madiravati 

14.  Pancha 

15.  Mahabhisheka 

16.  Suratamanjarl 


Comments 

Another    marriage.     Very,     and 

suspiciously,  short. 
^Text  shows  Book  must  be  in  its 

wrong  place.   N.'s  chief  wife  is 

lost. 
Direct  continuation.    Wife  is  still 

lost. 
Mystery  of  loss   explained.     N. 

marries  several  other  women. 
Direct   continuation.     Leads    to 

coronation.   Finale. 
Another  unconnected  Book.  First 

part  helps  to  explain  Book  VI 

and  should  precede  it.    Second 

part  quite  separate.     Could  go 

in  anywhere. 
Out  of  place.    Told  during  period 

of  Book  XIV. 
Out  of  place.    Told  during  period 

of  Book  XIV,  but  is  also  an 

obvious    addition,    and    could 

not  have  been  in  the  original. 


We  can  now  see  the  situation  at  a  glance.  Books  II,  III 
and  IV  form  a  group  ;  V  and  VIII  are  unconnected  and  both 
Vidyadhara  narratives;  VI  looks  like  a  new  beginning,  but 
lacks  any  explanatory  introduction  ;  VII,  IX,  X  and  XI  are 
marriages,  more  or  less  unconnected ;  XII  and  XIII  are  closely 
connected,  but  must  come  after  XIV  and  XV  (also  connected), 
and  consequently  also  after  XVII  and  XVIII,  because  the 
events  they  relate  happened  during  the  period  covered  by 
XIV.  The  remaining  Book,  XVI,  must  be  regarded  as  of  two 
distinct  divisions,  the  first  supplying  the  necessary  introductory 
matter  to  VI,  and  the  second  being  quite  unconnected. 

It  will  thus  be  seen  that  the  critical  inspection  of  the 
work  as  presented  by  Somadeva  shows  without  doubt  that 
the  work  has  undergone  much  reshuffling  as  far  as  the  order 
of  Books  is  concerned. 


17.  Padmavati 

18.  Vishamaslla 


116  THE  OCEAN  OF  STORY 

We  can  now  turn  to  the  Brihat-kaiha-mahjari  and  see  if 
the  order  followed  by  Kshemendra  in  any  way  confirms  our 
theories. 

The  first  five  Books  correspond  to  those  of  Somadeva. 
Then  the  differences  begin.  We  notice  Books  V  and  VIII  are 
put  together.  This  is  followed  by  Vela,  the  very  short  Book, 
but  the  chief  interest  here  lies  in  the  fact  that  it  finishes  with 
the  loss  of  Madanamanchuka.  In  the  K.S.S.  this  incident  is 
found  at  the  beginning  of  Book  XIV,  Pancha.  Thus,  so  far, 
we  find  Kshemendra's  order  much  better  than  that  adopted 
by  Somadeva.  After  Vela  he  has  placed  Books  XII,  XVIII, 
XIII,  XVII,  thus  obtaining  a  correct  sequence  of  events, 
which  is  lacking  in  Somadeva.  Book  XIV  follows,  but  with 
its  opening  incident  transferred  to  the  end  of  Book  XI  (Vela), 
as  has  been  already  mentioned. 

Thus  we  see  that  our  complaints  about  the  order  of  the 
Books  in  the  K.S.S.  are  fully  justified  by  what  we  find  in 
Kshemendra.  The  question  which  at  once  presents  itself  is, 
Why  did  not  Somadeva  copy  the  order  in  Kshemendra  instead 
of  changing  it  and  so  introducing  muddling  anachronisms? 
The  answer  would  appear  to  be  that  he  took  what  he  con- 
sidered to  be  the  lesser  of  two  evils ;  for  although  Kshemendra 
has  followed  a  better  order  of  Books  dependent  upon  the  loss 
of  Madanamanchuka,  he  has  had  to  pay  dearly  for  it  in  the 
rest  of  his  work.  For  here  we  find  chaos,  and  no  attempt 
made  to  remove  it.  Such  inconsistency  makes  us  chary  of 
giving  Kshemendra  credit  for  the  arrangement  of  the  first 
part  of  the  work.  He  probably  left  it  as  he  found  it.  Soma- 
deva, on  the  other  hand,  saw  how  unconnected  his  material 
was,  but  preferred  to  put  together  only  such  chapters  as 
were  undoubtedly  connected.  We  have  seen  how  Book  XV 
follows  directly  on  to  XIV ;  but  Kshemendra,  by  his  placing 
of  Pancha,  has  been  forced  to  separate  them  by  other 
three  Books,  thus  introducing  all  kinds  of  improbabilities 
and  chronological  impossibilities. 

The  incident  of  N.  relating  his  adventures  to  the  Rishis 
in  the  third  person  must  have  seemed  entirely  upsetting  to 
Kshemendra,  and  he  gets  over  the  difficulty  by  omitting  it 


TERMINAL  ESSAY  117 

altogether.  As  Lacote  has  remarked,  the  above  clearly  shows 
that  the  Kashmirian  Brihat-kathd  was  a  compilation  and  not 
an  original  work. 

I  think  we  must  attribute  the  unsatisfactory  state  of  the 
text  of  the  Kashmirian  work  very  largely  to  the  simple  fact 
that  the  compilers  (there  may  have  been  several  at  different 
dates)  were  not  trying  to  reconstruct  in  their  entirety  the 
adventures  of  N.  They  had  a  very  different  object  in  view — 
namely,  to  use  the  story  as  a  frame  for  all  the  tales  they  could 
collect  together.  The  better-known  incidents  would  have  to 
appear  in  some  detail,  while  many  of  N.'s  love- adventures 
could  be  ignored  or  highly  compressed.  The  result  has  its 
pros  and  cons.  On  the  one  hand  we  are  given  a  jumbled  and 
very  defective  version  of  the  story  of  N.,  but  on  the  other 
hand  we  have  that  huge  mass  of  tales  which  sheds  so  much 
light  on  the  manners  and  customs,  the  folklore  and  beliefs  of 
a  country  so  poor  in  historical  documentary  evidence. 

True,  the  Panchatantra  and  Vetdlapanchavimsati  are  found 
in  separate  collections,  but  scholars  are  not  yet  agreed  as  to 
the  respective  values  of  the  different  versions. 

That  Somadeva  was  very  conscious  of  the  difficulties  in 
the  text  or  texts  he  was  using  is  clear  from  his  introductory 
remarks  (Ocean,  Vol.  I,  p.  2),  where  he  says  :  "...  the 
observance  of  propriety  and  natural  connection,  and  the 
joining  together  of  the  portions  of  the  poem  so  as  not  to  inter- 
fere with  the  spirit  of  the  stories,  are  as  far  as  possible  kept 
in  view.  .  .  ."  The  meaning  of  this  is  not  perfectly  clear, 
and  great  importance  should  be  laid  on  the  correct  translation 
of  the  passage. 

Many  suggestions  have  been  made,  but  Lacote  alone  has 
treated  it  in  the  light  of  his  extensive  critical  examination  of 
the  whole  subject,  taking  into  consideration  all  debatable 
grammatical  queries  and  all  possible  modes  of  construction. 

His  translation  of  the  full  passage  is  as  follows  : — 

«  "  Tel  l'original,  telle  cette  copie  ;  pas  d'une  ligne  meme 
elle  ne  s'en  ecarte.  Je  comprime  le  volume  du  recueil  et  je 
traduis,  voila  toute  la  difference.  Attentif  a  observer,  autant 
que  je  le  puis,  les  convenances  (litteraires)  et  l'ordre  logique, 


118  THE  OCEAN  OF  STORY 

en  ayant  soin  de  n'interrompre  ni  le  recit  ni  le  ton  des  senti- 
ments, je  ne  le  suis  pas  moins  a  disposer  une  portion  de  poeme 
regulier.  Mes  efforts  ne  vont  pas  a  gagner  une  reputation 
d'artiste  consomme  ;  je  veux  simplement  qu'on  puisse  retenir 
sans  peine  ce  vaste  ensemble  de  contes  de  toute  espece." 

This  clearly  means  that  he  has  been  accurate  as  far  as  the 
subject-matter  is  concerned,  but  has  found  it  necessary  to 
alter  the  order  of  some  of  the  Books.  Here  he  surely  must 
refer  to  Books  VI-XVIII,  while  the  "  portion  de  poeme 
regulier  "  which  he  has  been  so  careful  to  arrange  in  proper 
order  can  be  none  other  than  Books  XIV-XV. 

When  we  turn  to  the  Brihat-kathd-sloka-samgraha  x  we  at 
once  find  ample  support  for  our  theories.  The  order  of  the 
Books  is  reasonable  and  clear,  and  what  in  the  Kashmirian 
versions  was  passed  over  with  little  more  than  a  mere  refer- 
ence is  now  detailed  in  full.  In  fact,  we  not  only  meet  with 
entirely  new  adventures,  but  find  certain  of  the  characters 
presented  in  quite  a  different  light. 

For  the  first  time  the  improbabilities  found  in  the  Kash- 
mirian accounts  of  Madanamanchuka's  marriage  and  the 
romance  of  Kalingasena  entirely  disappear.  Their  social 
standing  is  certainly  much  lower,  but  this  only  adds  to  the 
strength  of  the  plot. 

Vegavati,  being  of  much  higher  birth,  has  been  accepted 
by  the  Kashmirians  practically  unaltered.  Their  desire  to 
raise  the  social  standing  of  the  principal  characters  to  the 
detriment  of  the  tale  is  manifest.  In  some  cases  where  they 
have  raised  merchants  to  the  rank  of  princes,  or  mortals 
to  the  degree  of  Gandharvas,  we  are  able  to  detect  the  fraud, 
for  the  same  names  have  been  retained  with  suffixes  which 
violate  the  accepted  rules  of  Sanskrit  etymology. 

So  great  appears  to  be  the  wish  of  the  Kashmirian  com- 
pilers to  raise  the  social  tone  of  the  work,  that  tales  which 
cannot  escape  their  low-type  settings  are  altogether  omitted, 
but  appear  in  detail  in  the  Nepalese  version. 

Without    giving    other    evidence    of    the    accuracy    of 

1  Discussed  in  detail  by  Lacote,  Essai,  pp.  146-198,  and  edited  by  him, 
with  a  French  translation,  the  same  year  (1908). 


TERMINAL  ESSAY  119 

Budhasvamin's  work  as  detailed  by  Lacote,  I  would  mention 
one  point  which  seems  to  me  of  great  importance.  We  have, 
of  course,  noticed  that  throughout  the  whole  of  the  Ocean 
the  chief  deity  is  Siva.  Now,  in  the  Sloka-samgraha  it  is  not 
Siva,  but  Kuvera.  The  name  of  the  hero  alone  tells  us  which 
is  correct.  Naravahanadatta  means  "  given  by  Naravahana." 
Naravahana  is  one  of  Kuvera's,  and  not  Siva's,  titles.  So, 
when  Udayana  was  praying  for  a  son,  it  must  have  been 
Kuvera  whom  he  worshipped,  otherwise  our  hero's  name 
would  have  been  Sivadatta  or  some  other  name  compounded 
from  one  of  Siva's  many  titles. 

It  is  obvious  that  the  Kashmirian  compilers  have  altered 
the  name  of  the  deity  in  accordance  with  local  contemporary 
beliefs. 

Numerous  other  examples  of  the  reliability  of  Budha- 
svamin's work  could  be  quoted,  but  full  details  will  be  found 
in  Lacote's  Essai.  With  the  help,  then,  of  the  Sloka-samgraha, 
we  are  able  to  get  a  fairly  shrewd  idea  of  what  Gunadhya's 
original  work  must  have  been  like.  The  first  Book  corre- 
sponded to  Book  XVI  of  the  K.S.S.  It  contained  the  history 
and  abdication  of  Gopala  and  Palaka,  which  led  up  to  the 
incident  of  Ityaka  and  Suratamanjarl.  The  subsequent  trial 
brought  N.  on  the  scene,  who  later  was  asked  to  relate  his 
history.  After  some  hesitation  (only  in  the  B.K.S.S.)  he  com- 
menced (K.S.S.,  Bk.  VI,  ch.  xxvii)  by  relating  his  family 
history  (K.S.S.,  Bks.  II,  III — with  possibly  another,  now  lost, 
giving  further  details  of  Udayana's  amours 1). 

The  story  of  his  own  birth  (K.S.S.,  Bk.  IV)  follows.  Ignor- 
ing the  two  Vidyadhara  Books  (K.S.S.,  Bks.  V  and  VIII), 
which,  as  we  have  already  seen,  could  go  in  anywhere,  we 
come  to  the  heroine  of  the  whole  story,  Madanamanchuka. 

N.  sees  her  as  a  child  and  falls  in  love  with  her  (K.S.S., 
Bk.  VI,  ch.  xxxiv).  Various  adventures  follow  (only  in 
the  B.K.S.S.),  leading  up  to  the  marriage  (K.S.S.,  Bk.  VI, 

1  It  seems  probable  that  Gunadhya  used  only  a  portion  of  the  widely 
1   known  Udayana  cycle  of  legends  current  at  the  time. 

Reference  should  be  made  to  Burlingame's  Buddhist  Legends,  Harvard 
Oriental  Series,  vol.  xxviii,  pp.  247-293 ;  Synopsis,  pp.  79-84 ;  parallels, 
pp.  62-63. 


120  THE  OCEAN  OF  STORY 

ch.  xxxiv-end).  Then  comes  the  sudden  disappearance  of 
Madanamanchuka  (K.S.S.,  Bk.  XIV,  ch.  cv),  resulting  in 
numerous  adventures,  usually  terminating  in  a  fresh  marriage. 
The  order  and  number  of  Books  thus  formed  cannot  be  deter- 
mined for  certain,  but  in  the  K.S.S.  they  certainly  included 
Books  XIV  (chaps,  cvi,  cvii),  VII,  IX-XIII,  XIV  (ch.  cviii) 
and  XV. 

We  can  also  add  Books  XVII  and  XVIII,  if,  as  Lacote 
thinks  is  the  case,  they  are  not  apocryphal. 

The  plan  of  the  Brihat-kathd  resembles  that  of  the  Rdmd- 
yana  to  a  certain  extent — the  setting  out  of  the  hero  to  recover 
his  lost  love,  acquiring  others  on  the  way,  the  constant  help 
of  a  trusty  friend,  the  purity  of  the  captive  wife,  and  the  final 
triumph  on  her  safe  recovery. 

We  must  not  press  the  comparison  further;  but  to  dis- 
regard it  would  be  a  mistake,  because  then  we  would  miss  the 
due  appreciation  of  the  genius  of  Gunadhya.  Not  that  it  is 
evident  from  the  fact  that  he  has  copied  the  plan  of  the  great 
Epic,  but  because,  having  copied  it,  he  proceeds  to  treat  his 
subject-matter  in  a  way  unheard  of  and  absolutely  original. 

His  heroes  are  not  borrowed  from  the  great  national  epics, 
the  deity  is  not  the  omnipotent  Siva  or  Vishnu,  and  the 
incidents  in  the  tale  are  not  confined  to  kings,  princes  and 
gods. 

In  place  of  this  usually  accepted  precedent  we  find  the 
heroes  are  but  petty  princes  who  rub  shoulders  with  mer- 
chants, artisans,  sailors,  adventurers  and  beggars.  The 
heroine  is  the  daughter  of  a  prostitute,  but  her  desire  to  raise 
the  level  of  her  caste  and  be  worthy  of  her  husband  gives  great 
strength  to  the  character  that  Gunadhya  has  created.  The 
chief  deity  is  Kuvera,  the  god  of  merchants  and  treasures. 

All  this  must  have  struck  contemporary  audiences  as  most 
original  and  novel.  But  there  is  another  point  that  we  must 
not  miss.  The  nature  of  the  work  would  reach  a  much  wider 
public — the  kind  of  public,  in  fact,  which  would  flock  together 
at  the  annual  festivals  held  at  Kausambi  and  Ujjayini.  Per- 
haps long  extracts  from  the  Brihat-kathd  were  recited  at  these 
events ;  anyway  I  notice  Lacote  thinks  it  likely. 

We  can  now  more  readily  understand  that  the  Kashmirian 


TERMINAL  ESSAY  121 

compilers   would   find   much   to   alter   and   suppress.     The 
necessity  for  an  Introduction  also  becomes  more  apparent. 

Thus  at  the  end  of  our  short  inquiry  we  find  that  the 
K.S.S.,  as  we  have  it  to-day,  is  but  a  poor  and  badly  arranged 
version  of  the  original  work.  This  Somadeva  must  have 
known ;  and  though  we  see  he  has  done  his  best  to  rearrange 
certain  portions  of  it,  he  was  well  aware  that  any  attempt  to 
reconstruct  it  entirely  would  mean  little  less  than  composing 
a  new  work. 

There  was,  I  think,  another  factor  which  prevented  Soma- 
deva from  making  too  drastic  alterations — namely,  his  wish 
to  retain  all  that  mass  of  sub-stories  added  by  the  Kash- 
mirians.  The  frame -story  had  been  altered  in  order  to  take 
them  in  as  naturally  as  possible.  Although  in  many  cases 
they  are  introduced  in  the  most  clumsy  fashion,  it  is  clear 
that  considerable  alterations  would  have  to  be  made  in 
Gunadhya's  text  before  it  was  ready  to  receive  so  many  new 
stories. 

But  we  must  not  complain — far  from  it — for  the  result  has 
been  that  in  about  a.d.  1070  Somadeva  has  presented  us  with 
one  of  the  greatest  collections  of  tales  the  world  has  ever  seen 
— tales  which  not  only  mirrored  contemporary  customs  and 
beliefs,  and  exhibited  the  versatile  genius  of  the  story-teller, 
but  tales  which  were  destined  to  inspire  the  genius  of  unborn 
giants  of  European  literature — Boccaccio,  Goethe,  La  Fontaine, 
Chaucer  and  Shakespeare. 

As  to  Kshemendra,  we  should  have  lost  little  if  he  had 
not  lived,  or  at  any  rate  had  not  produced  a  version  of  the 
Brihat-kathd. 

But  with  Somadeva  matters  are  very  different.  We  must 
hail  him  as  the  Father  of  Fiction,  and  his  work  as  one  of  the 
masterpieces  of  the  world. 


RETROSPECT 

THERE  remains  but  the  pleasant  task  of  acknow- 
ledging the  help  received  during  my  long  work 
of  editing  the  Ocean.  So  varied  have  been  the 
subjects  of  my  notes  and  appendixes,  that  my  inquiries  and 
correspondence  have  been  very  great.  It  is  most  gratifying 
to  know  that,  with  hardly  a  single  exception,  I  have  found 
scholars  and  fellow-students  only  too  pleased  to  help  in  any 
way  they  could. 

First  and  foremost,  I  would  mention  the  superintendents 
of  the  Reading  Room  of  the  British  Museum.  The  numerous 
bibliographical  queries,  which  they  have  helped  to  clear  up, 
have,  I  fear,  taken  up  much  of  their  valuable  time,  but  the 
kindness  and  patience  they  have  always  shown  is  remarkable. 
In  this  connection  I  would  especially  mention  Mr  F.  D.  Sladen, 
Mr  A.  I.  Ellis  and  Mr  L.  C.  Wharton.  In  the  Department  of 
Oriental  Books  and  MSS.  I  owe  gratitude  to  Mr  E.  Edwards, 
while  the  continuous  assistance  afforded  by  the  head  of  the 
department,  Dr  L.  D.  Barnett,  has  been  a  sine  qua  non  of  the 
whole  work. 

I  have  already  mentioned  names  of  eminent  members 
of  the  Royal  Asiatic  Society,  the  Royal  Anthropological 
Institute,  the  Folk-Lore  Society,  the  School  of  Oriental 
Studies,  and  other  similar  scientific  bodies  who  have  allowed 
me  to  take  advantage  of  their  learning  and  erudition. 

I  would  also  like  to  mention  the  friendly  way  in  which 
American  scholars  have  so  readily  replied  to  my  queries, 
forwarded  me  copies  of  their  articles  and  works,  and  done 
everything  they  could  to  assist  in  my  research. 

As  I  am  sure  my  subscribers  will  be  only  too  ready  to 
admit,  the  engineering  of  any  ten-volume  work  is  no  light 
undertaking,  particularly  if  it  includes  numerous  indexes 
and  appendixes,  which  continually  have  to  be  overhauled, 
rearranged  and  improved.     Questions  of  "  setting  up,"  sizes 

122 


RETROSPECT  123 

of  type,  and  a  hundred  other  important  points  in  the  general 
"  make-up  "  of  the  work  have  had  to  be  taken  one  by  one  and 
discussed  in  the  most  minute  detail,  before  a  working  precedent 
could  be  set  up. 

I  think,  then,  the  feeling  of  satisfaction  of  an  editor  will 
be  duly  appreciated  when  he  sees  the  completion  of  a  work 
that  has  occupied  what  is  usually  considered  the  best  ten 
years  of  his  life.  Before  speaking  of  the  incident  that  gave 
rise  to  the  whole  idea  of  the  work,  and  the  man  who  made 
the  carrying  out  of  that  idea  possible,  I  would  offer  un- 
stinted thanks  to  my  two  secretaries,  whose  patience  and 
pertinacity  have  so  largely  contributed  to  the  success  of  the 
work,  Miss  Betty  Krause  (who  had  to  return  to  America 
during  the  publication  of  Vol.  V)  and  Miss  Maud  Lundblad, 
who  continued  her  work  to  the  end. 

To  the  Riverside  Press,  who  have  devoted  special  care  and 
attention  to  the  printing  of  the  volumes,  and  have  always  been 
ready  with  valuable  suggestions,  I  am  also  very  grateful. 

Then  there  are  my  reviewers  to  be  considered.  They 
have,  one  and  all,  received  the  work  in  the  kindest  and  most 
sympathetic  way  imaginable,  and  it  is  of  course  largely  due 
to  this  that  we  have  been  able  to  get  such  a  complete  list  of 
subscribers,  and  produce  the  work  volume  by  volume  with  as 
little  delay  as  possible. 

The  incidents  which  gave  rise  to  the  idea  of  re-editing 
Tawney's  great  translation  form  quite  a  little  romance,  and 
should,  I  think,  find  a  place  here. 

In  1917  and  1918  I  was  working  on  my  Bibliography  of 
Sir  Richard  Burton,  and  my  whole  mind  became  saturated  in 
what  I  may  term  "  Burtoniana."  My  researches  took  me 
for  many  months  to  the  Central  Library,  Kensington,  where 
the  remains  of  Burton's  library  are  housed.  My  work  was  an 
arduous  one,  as  I  had  to  go  through,  not  only  every  book 
Burton  wrote,  but  every  pamphlet,  article  and  letter,  either 
written  by  him,  or  in  which  he  was  interested.  Many  of  these 
pamphlets  were  bound  up  into  volumes,  but  the  majority 
were  packed  away  in  thirty-four  large  book-boxes,  containing 
close  on  five  hundred  pamphlets.     I  had  examined  nearly  all 


124  THE  OCEAN  OF  STORY 

of  them,  when  one  especially  arrested  my  attention.  It 
proved  to  be  an  odd  part  of  Tawney's  original  edition  of  the 
Kathd-sarit-sdgara.  The  work  was  entirely  unknown  to  me, 
and,  although  I  knew  the  Nights  intimately  from  cover  to 
cover,  my  knowledge  of  Sanskrit  fiction  was  practically 
confined  to  the  Hitopadesa  and  "  Pilpay's  Fables."  A  hasty 
inspection  of  the  odd  part  in  question  at  once  convinced  me 
that  it  must  belong  to  a  work  of  the  highest  importance, 
although  I  knew  nothing  of  its  age,  author  or  translator. 

I  cannot  say  what  it  was,  but  I  felt  instinctively  that  this 
odd  part  of  an  unknown  Indian  work  was  to  be  of  the  utmost 
importance  to  me  personally.  For  a  time  my  work  on  the 
Burton  bibliography  stopped,  and  I  at  once  began  to  make 
inquiries  about  the  Kathd-sarit-sdgara.  It  seemed  almost  as 
if  Burton,  with  whom  I  had  now  become  so  intimate,  was 
offering  me  the  chance  of  giving  to  the  public  the  Indian 
counterpart  of  his  own  great  Arabian  Nights.  This  feeling 
grew  on  me  more  and  more,  and  I  was  determined  somehow 
to  see  it  through.  And  here,  for  the  encouragement  of 
students  hesitating  to  undertake  a  work  of  similar  difficulty 
and  importance,  I  would  add  the  following. 

After  having  found  out  all  I  could  about  the  work,  and 
having  met  Mr  Tawney,  I  went  straight  to  Dr  Barnett  at  the 
British  Museum  and  asked  his  advice.  I  told  him  that,  apart 
from  having  a  deep  interest  in  Oriental  folklore  and  kindred 
subjects,  I  could  lay  no  claim  whatever  to  Oriental  scholar- 
ship ;  but  that  in  spite  of  this  fact  I  was  particularly  anxious 
to  re-edit  Tawney's  work.  Did  he  think  the  idea  was  pre- 
sumptuous and  ridiculous,  and  could  I  dare,  with  my  strictly 
limited  knowledge,  to  attempt  so  large  an  undertaking  ?  So 
kind  and  encouraging  was  his  reply  that  I  at  once  started  on 
a  task  that,  alas  !  many  authors  and  editors  have  attempted 
in  vain — to  find  a  publisher.  After  I  had  explained  the  nature 
of  the  work  and  the  number  of  volumes  I  had  estimated  it 
would  take,  my  hoped-for  publisher  smiled  sympathetically 
and  asked  the  sum  I  was  prepared  to  put  down  for  the  work. 
My  answer  merely  provoked  the  wishes  for  a  "  Good  morning." 
In  fact,  as  time  went  on,  this  termination  of  my  interviews 
began  to  grow  monotonous.     However,  I  never  despaired,  and 


RETROSPECT  125 

finally  discovered  that  the  most  enterprising  and  trenchant 
figure  in  the  literary  world  was  not  a  publisher  at  all,  but 
a  bookseller — Mr  Sawyer  of  Grafton  Street.  Accordingly  I 
hastened  to  Grafton  House  and  once  more  explained  my 
business,  which  by  this  time  sounded  to  me  more  like  a  recita- 
tion than  anything  else.  I  waited  for  the  usual  "  Good 
morning,"  but  it  did  not  come.  "  This  work,"  he  said, 
"  must  be  of  the  highest  importance,  and  should  be  published 
in  a  form  worthy  of  that  importance.  From  what  you  tell 
me,  it  is  one  of  the  world's  greatest  collections  of  stories,  and 
in  all  my  long  experience  of  bookselling  I  have  never  once 
been  asked  for  it,  or  even  seen  a  copy.  I  conclude  that  it  is 
known  only  to  Oriental  scholars.  I  regard  it  as  an  unknown 
masterpiece,  and  am  willing  to  publish  it  myself  at  my  own 
expense." 

My  chief  difficulty  was  thus  overcome,- and  we  at  once 
got  to  work  on  all  those  preliminary  details  necessary  in 
the  engineering  of  such  a  large  undertaking. 

Mr  Sawyer  is  truly  a  wonderful  man,  and  the  initiative 
he  displayed  in  sponsoring  the  work  is  deserving  of  the 
very  highest  praise.  It  is  needless  to  say  that  without  his 
support  the  work  would  never  have  seen  fight ;  and  although 
the  enormous  expense  involved  would  have  deterred  most 
men,  however  rich,  once  Mr  Sawyer  is  determined  on  a  pro- 
ject, nothing  can  stop  him.  If  he  is  satisfied — and  I  think  he 
is — and  if  in  the  Elysian  Fields  Mr  Tawney  is  not  disappointed 
with  the  new  edition  of  his  Magnum  opus,  my  work  will  have 
received  its  reward. 


INDEX  I 

SANSKRIT  WORDS  AND  PROPER  NAMES 


The  n  stands  for  "  note  "  and  the  index  number  refers  to  the  number  of  the  note.     If  there 
is  no  index  number  to  the  n  it  refers  to  a  note  carried  over  from  a  previous  page. 


Achalamangala     and     the 

serpent-king  Ananta,  King, 

87n<* 
.(Elian,  Varia  Historia,  47n3 
Agastya,  the  mythical  saint, 

89w3 
Aghori,   order  of  Siva  wor- 
shippers, 12/11 
Agnisarman  and  his  Wicked 

Wife,   The    Brahman,    75, 

75n3,  76-77 
Agnislkha,  Vetala  named,  13, 

14,  26,  27 
Agnisvamin,  Brahman  named, 

74 
Alaka,  the   city   of  Kuvera, 

visited  by  Udayana,  103 
Alambusha,  mother  of  Kala- 

vati,  20,  22 
Alankaravati,  Book  IX,  108 
AmaravatI,  city  of  Indra,  2 
Ambika     (Durga,     Parvati, 

Gauri,  etc.),  3 
Amrita,  pun  on  word,  89na 
Anangadeva,    messenger 

named,    6,    7,    10-12,    28, 

29 
Anangavati,  wife  of  Kandarpa, 

63,  66 
Ananta,   a    thousand-headed 

serpent,  87,  87w6,  88n 
Andhra    dynasty,    the,     98, 

99 
Androcles,  the  story  of,  47m1 
Anneke  Mettinges  and  An- 

neke     Swarten     and     the 

magic  fat,  45nx 
AnuragavatI,  friend  of  Rupa- 

vati,  65,  66 
Apsarases,  attendants  of  the 

gods,  20,  106 
Aristophanes,  Birds,  3nx 
Asoka  tree,  53 
Asuras,  enemies  of  the  gods, 

2,  29,  87w2 
Aulus  Gellius,  Nodes  Attica;, 

47/11 
Avanti,  the  land  of,  2 

127 


Baring-Gould,  S.,  Curious 
Myths  of  the  Middle  Ages, 
47n3 

Barnett,  Dr  L.  D.,  Author's 
Epilogue  translated  by, 
87W1 

Bartsch,  K.,  Sagen,  M'drchen 
und  Gebrauche  a  us  Meklen- 
burg,  45wl 

Basile,  G.  B.,  //  Penlamerone, 
78n 

Benares,  Varanasi — i.e.,  5n2  ; 
King  of,  69  ' 

Bhadra,  prince  named,  49 

Bhadrayudha,  son  of  Vajra- 
yudha,  5,  6,  36,  38-40, 
49 

Bhairava — i.e.  Siva,  19,  20 

Bharhut  Stupa,  sculptures  on 
the,  51ft1,  53W1 

Bhillas  or  Bheels,  34,  45,  46, 
48 

Bhimapura,  city  called,  59, 
60 

Bhubhrits,  the,  kings  or 
mountains,  88,  88w2 

Bhutaketu,  Vetala  named, 
45,71 

Bloomfield,  Professor  M., 
Foreword  to  Vol.  VII,  82wl 

Bloomfield,  M.,  "The  Art  of 
Stealing  in  Hindu  Fiction," 
Amer.  Journ.  Phil.,  vol.  xliv, 
78n  ;  "  On  False  Ascetics 
and  Nuns  in  Hindu  Fic- 
tion," Journ.  Amer.  Orient. 
Soc.,  vol.  xliv,  23w2 ;  The 
Life  and  Stories  of  the  Jaina 
Savior  Parcvanalha,  82nx 

Boccaccio,  Decameron,  69w2 

Bohtlingk,  O.,  and  Roth,  R. 
(Sanskrit  Wbrterbuch),  3w2, 
8n\  10n2,  12711,  42n\  52nl 

Borneo,  cowries  found  in,  17n2 

Bragda  Magus  Saga,  the,  47n3 

Brahma,  12,  13,  32 

Brahmasthala,  a  grant  to 
Brahmans,  68 


Briffault,    R.,     The    Mothers, 

3  vols.,  Ldn.,  1927,  17n3 
Brihaspati,  minister  of  Indra, 

"25,26 
Brihat-katha,  the,  Gunadhya, 

86,  89,  94,   100,  102,  103, 

108,  117,  120,  121 
Brihat  -  katha  -  mdnjari,      the, 

Kshemendra,  114,  116 
Brihat  -  katha  -  sloka-  samgraha, 

the  Nepalese  version  of  the 

Brihat-katha,   94,    96,    101, 

112,  114,  118,  119 
Brockhaus'  text  of  the  K.S.S., 

7wl,  10n2,  36n2,  42»\  52nS 

58ft1,  $1*1,  83W1,  87/11 
Brown,    W.    N.,    "  Escaping 

One's     Fate,"     Studies    in 

Honor     of     Maurice 

Bloomfield,  1920,  25nl 
Budhasvamin,     compiler    of 

the  Nepalese  version  of  the 

K.S.S.,  101,  119 
Burlingame,  E.  W.,  Buddhist 

Legends,  119711 
Burnett,    A.    C,    Yule,    H., 

and,  Hobson-Jobson,  17n2 
Burton,  R.  F.,  //  Pentamerone, 

78n;    Nights  .  .  .  ,    37n\ 

45W1,  85ni 


Canney,    M.    A.,    "Ashes," 

Hastings'  Ency.  Rel.  Eth., 

vol.  ii,  68n2 
Catalina,    tale    of    Carisendi 

and  (Decameron),  69»2 
Ceylon,  occurrence  of  cowries 

(Cyprxa  moneta)  in,  17n2 
Ceylon,  Simhala — i.e.,  7n3 
Chakra,  discus  or  dominion, 

87,  88n 
Chakrapura,  place  called,  58, 

58/ii 
Chamunda,  the  goddess,  18 
Chandrapura,  city  called,  61 
Chandraiekhara,  king  named, 

51 


128 

Chandrasvamin,      Brahman 

named,  47,  68 
Chandravati,     daughter      of 

Chandrasekhara,  51,  52,  70 
Charlemagne,     Vidforull 

changes    his    skin    in    the 

presence  of,  45n 
Chataki   and   the   rain-cloud, 

67 
Chatterjee,  Sir  Atul  C,  Fore- 
word to  Vol.  IX,  94 
Chaturdarika,  Book  V,  104 
Chauvin,  V.,  Bibliographie  des 

Outrages  Arabes,  22n\  38w2, 

82/11 
Chitragupta,  recorder  of  good 

and  evil  deeds,  26 
Cowries     (Cyprcea     moneta), 

shell-money,  17,  17w2,  18 
Coxwell,  C.  F.,  Siberian  and 

Other  Folk-Tales,  75wl 
Crooke,  W.,  "Some  Notes  on 

Homeric    Folk-Lore," 

Folk-Lore,  vol.  xix,  9m1 
Cunningham,    A.,    Stupa    of 

Bharhut,  51m1 


THE  OCEAN  OF  STORY 


Dagineya  and  the  Vetala 
Agnisikha  who  submitted 
himself  to  King  Vikrama- 
ditya,  The  Cunning 
Gambler,  14-17,  26-27 
Danavas,    enemies    of    the 

gods,  29 
Dandin   (sixth   century),  99, 

100 
Deccan,  the,  72;  conquered 
by  King  Vikramaditya,  6  ; 
the   home  of  the  Andhra 
dynasty,  98 
Desata,  father  of  Kesata,  56, 

64,"  65 
Detloses,  the  magic  foot- 
ointment     of     Margretha, 
45»l 
Devadatta,  courtesan  named, 

80 
Devasena,    karpatika    named, 

43-45,  71 
Devasvamin,  Brahman  named, 

61 
Devasvamin,    son   of    Agnis- 

vamin,  74 
Devi    (Parvatl,    Gaurl,    etc.), 

19 
Dhanadatta    who    lost    his 
Wife,  The   Merchant,  53- 
54,  66-67 
Dharma,  Mlechchha,  one  who 
disregards  Hindu,  2n2 


Dhavalasena,     ambassador 

named,  8 
Dundubhi,    King    of    the 

Yakshas,  12,  13 
Durgaprasad     text     of     the 

K.S.S.,  87n* 
Dmpas,  the  seven,  26,  31,  33, 

35,  36,  39,  50,  51 

Ekakikesarin,    chief   of   the 
Bhillas,  46,  48 

Ganas,  attendants  of  Siva,  3, 

4,  96 
Gandharvas,     attendants     of 

the  gods,  49,  110,  118 
Ganga,  the  river,  28 
Ganges,  the,  6,  69,  88n3 
Gauda,  the  King  of,  34 
Gaurl  (Durga,  Parvatl,  consort 

of  Siva),  2 
Gellius,  Aulus,  Nodes  Attica:, 

47m1 
Ghanta  and  Nighanta  and  the 

Two  Maidens,  29 
Godavari,  the  river,  98 
Gonzenbach,  L.,  Sicilianische 

Marchen,  78w 

Gopala,  king  named,  34,  119 

Gopalaka,    uncle  of   Narava- 

hanadatta,  86,  104, 106, 112 

Grierson,  George  A.,  on  the 

tarkshyaratna  jewel,  52m1 
Grierson,  G.  A.,  "Modern 
Hinduism  and  its  Debt  to 
the  Nestorians,"  Journ. 
Roy.  As.  Soc,  1907,  108nl ; 
"  Prakrit,"  Ency.  Brit,  vol. 
xxii,  99n* 
Gunadhya  or  Malyavan,  98- 

100  ;  semi-divinity  of,  97 
Gunadhya,  the    Brihat-katha, 
94, '95,  101,  104,  107,  114, 
119n\  120,  121 
Gunas,  the  three,  or  phases  of 

materiality,  89w2 
Gunasagara,  king  named,  50, 

QOn1,  51 
Gunavati,  daughter  of  Guna- 
sagara, 50-52,  70 
Gunja  fruits,  46 

Hala,  king  of  the  Andhra 
dynasty,  99,  99nl,  100 

Hari  or  Vishnu,  7n2,  87,  88n 

Harsha,  King,  89 

Hastings'  Encyclopaedia  of 
Religion  and  Ethics,  68m1, 
75wl.  For  details  see  under 
Ency.  Rel.  Eth. 

Himalayas,  the,  6,  86,  88 


Indra,  the  king  of  the  gods, 
2,  8,  20-22,  25,  26,  29,  30, 
30w\  87n4,  88n2 

Indrajit,  son  of  Ravana,  30, 
30nl 

Jambu  tree,  47 

Jayadatta,    Brahman    named, 

60 
Jayadhvaja,  king  named,  34 
Jayanta  and  the  Golden  Deer, 

29-30 

Kailasa,  Mount,  2,  6,  86,  96 
Kalapaka,  grammar  called, 

97 
Kalasa,  King,  88,  89w2- 3 
KalavatI,  a  heavenly  nymph 

named,  20-22,  24-26 
Kalinga,  the  country  of,  53, 

70,71 
Kalingasena's     marriage     to 
King  Vikramaditya,  43-46, 
48-50,  52-53,  67,  68,  70-71 
Kalpa — i.e.  1000  Mahayugas, 
or  4320  million  years,  25, 
26 
Kalpa  tree,  the  wishing-tree 

of  paradise,  87,  87n5,  88 
Kamalalochana,     Kusuma- 

yudha  and,  61-62 
Kamalini,  the  friend  of  the — 

i.e.  the  sun,  30 
Kamarupa,  place  called,  80, 

82 
Kanabhuti  or  Supratika,  96, 

97 
Kanchanadamshtra,    king 

named,  48 
Kandarpa,The  TwoBrahmans 

Kesata  and,  54-61,  62-66 
Kanva,  hermit  named,  1,  49, 

85 
Kdpdlika — i.e.  a  worshipper  of 
Siva  of  the  left-hand  order, 
12,  Un\  13,  14,  27,  28,  68- 
70 
Karnata,  the  King  of,  34 
Karpatika — i.e.  dependent  of 

a  king,  43,  43n*,  71-74 
Karttikeya,  the  god,  97 
Kashmir,  the  realm  of,  87 ; 

use  of  cowries  in,  17n2 
Kasmlra  conquered  by  King 

Vikramaditya,  7 
Kasmlra,  Sunandana,  King  of, 

34 
Kasyapa,    hermit   named,    1, 

85,  105,  113 
Kataha,  dvlpa  named,  50 


INDEX  I— SANSKRIT  WORDS,  ETC. 


Katantra,   grammar  called, 

97,  100 
Kathamukha,   Book   II,  101- 

102 
Kathapltha,  Book  I,  95-101 
Katha-sarit-sagara,  the,  Soma- 

deva,  94,  98,  107,  108,  112, 

116,  119-121 
Katyayana    or    Pushpadanta, 

86,  96 
KausambI,  city  called,  96,  99, 

104,  110,  112,  120 
Kern,  Dr,  conjectures  by,  5n3, 

7w>,  9n\  32n\  3in\  42n\ 

44n2,  54nl 
Kesata  and    Kandarpa,    The 

Two  Brahmans,  54-61,  62- 

66 
Ketaka  tusks  of  an  elephant, 

38 

Khandavataka,     city     called, 

72,  73 
Khatvanga,  staff  with  a  skull 

at   the    top,   a   weapon   of 

Siva,  68nx 
Kistna,  the  river,  98 
Kohler,   Dr  Reinhold,  notes 

to    Gonzenbach's    Sicilian- 

ische  Mdrchen,  78n 
Krishnasakti,  Rajput  named, 

72,  74 
Kshatriyas,  warrior  caste,  48 
Kshemendra,    Bfihat  -  hatha  - 

manjari,  116 
Kusumayudha  and  Kamalalo- 

chana,  61-62 
Kuttanikapata,    gambler 

named,  25 
Kuvera,  the  God  of  Wealth, 

12,  13,  29,  103,  119,  120 

Lacote,  F.,  Essai  sur  Gunadhya  * 

et    la    Brhatkatha,    94, '  95, 

100,  101,  117,  118nS  H9 
Lakshmana,  brother  of  Rama. 

30 
Lanka  (i.e.  Ceylon),  city  of, 

30 
Lata,  the  King  of,  34 
Lavanaka,  Book  III,  102-104 
Lihga  of  jewels,  Siva  appears 

in  the  form  of  a,  10 
Linga    of    tarkshyaratna,    52, 

52ni 
LiAgas  erected  by  Gunadhya 

and  Valmlki  in  Nepal,  97 

Macculloch,  J.  A., 
"  Cannibalism,"  Hastings' 
Ency.  Rel.  Eth.,  vol.  iii, 
75ni 

VOL.   IX. 


Madanalekha,     daughter     of 

King  Virasena,  8,  31 
Madanamanchuka,     head 
queen  of  Naravahanadatta, 
85,  86,   106,  109-113,  116, 
118,  119,  120 
Madanamanchuka,  Book  VI, 

105-107 
Madanamanjari       and       the 
Kapalika,   12,   12ft1,  13-14, 
27 
Madanasundari,  daughter  of 
the  Bhilla  king,  48-50,  52, 
70 
Madhyadesa    conquered     by 

King  Vikramaditya,  6 
Madiravati,  Book  XIII,  109- 

110 
Magarasvamin,       painter 

named,  35 
Mahabharata,  the,  Vyasa,  2n2, 

97,  99m1,  108 
Mahabhishekha,    Book    XV, 

112 
Mahakala,  an  epithet  and  a 
famous  UAga  of  Siva,  17-19 
Mahamati,  son  of  Sumati,  5 
Mahendraditya,  king  named, 

2-5 
Mahldhara,  chaplain  of  King 

Mahendraditya,  5 
Mainaka,  the  mountain,  88n2 
Makaranda,  garden  called,  12 
Malabar  coast,  cowries  found 

on  the,  17n2 
Malayapura,  city  called,  39 
Malayasimha,    king    named, 

39,  41  ' 
MalayavatI,  princess  named, 

36,  37ni,  38-41,  43,  72 
Maldive  Islands,  cowries  found 

on  the,  17w2 
M  a  1  y  a  v  a  n,    Gana    named 

(Gunadhya),  96,  97,  100 
Malyavat,  Gana  named,  3,  4 
Mandara,  Mount,  7n2 
Manibhadra,   the  brother   of 

Kuvera,  12,  13 
Manjaris,   abridged   versions, 

97 

Margretha  Detloses  receives 

magic  ointmentfrom  Satan, 

45ni 

Maugis,  the  romance  of,  47n8 

Mayapur(i),   city    called,  47, 

79 
Mettinges    and     the    magic 

yellow  fat,  Anneke,  45nx 
Mlechchhas,  the — i.e.  "outer 
barbarians,"  2,  2n2,  3,  4,  7, 
31,41 


129 

Moksha  or  nirvana,  the  con- 
dition of  the  redeemed 
soul,  89n2 

Monier  Williams,  Professor, 
explanation  of  the  word 
kapalika,  12nl 

Muladeva  and  the  Brahman's 
Daughter,  77,  77n2,  78-85 

Nagapura,  city  called,  22,  23 
Nagas,  snake-demons,  7,  49, 

97 
Nandana,  the  garden  of  the 

gods,  21,  87,  87n4 
Narada,   musical   instrument 

played  by,  21 
Narasimha,  king  named,  22 
Naravahana,  a  title  of  Kuvera, 

119 
Naravahanadatta,  son  of  the 
King  of  Vatsa,   1,  85,  86, 
95,  98,  101,  104,  105,  108- 
113,  116,  117,  119 
Naravahanadattajanana,  Book 

IV,  104 
Narmada,  the  river,  54,  55,  57 
Nepal,    visits    of   Gunadhya 

and  Valmlki  to,  97 
Nepalamahatmya,  the,  97 
Nighanta    and    the    Two 

Maidens,  Ghanta  and,  29 
Nirmuka,   King  of  the 

Persians,  34 
Nirvana,  lake  resembling,  9 
Nirvana  or  moksha,  the   con- 
dition   of    the    redeemed 
soul,  89n2 

Oesterley,  H.,  Baital  Pachist, 

47n3 
Omkarapitha,    place    called, 

72,73 

Padmavati,  Book  XVII,  113 
Paisacha   language,   the,   98, 

100 
Paithan,  the  old  Pratishthana, 

98 
Pancha,  Book  XIV,  110-112 
Patichatantra,    the,     95,    102, 

108,  117 
"  P  a  ni  c,"    priyangu— i.e.    a 

small  millet,  8,  8n2 
Parijala   or   coral    tree,    87, 

87n2 
Parvati  (Durga,  Gauri,   etc., 

wife  of  Siva),  1,  2,  3,  96, 

100 
Patala,  the  underworld,  4,  49 
Pataliputra,  city  called,   56, 

62-65,  74,  77,  82,  84 


130 


THE  OCEAN  OF  STORY 


Pingl,  prii/angu   (Panicum 

Italicum) — i.e.     the     Kash- 

mirian,  8n2 
Pis.uhas,   demons   hostile    to 

mankind,  4,  97 
Prajapati,  the  Creator,  29 
Pratishthana,     the     modern 

Paithan,  97-99 
Pre  Her,    L.,    Griechische 

Mythologie,  29nx 
Priyangu     (a     small     millet), 

body  like  a,  8,  8n2,  28 
Pushpadanta   or    Katyayana, 

86,  96 

Radigund   to   Malaya  vatl, 

resemblance  of,  37/11 
Rahu,    the    demon,    a    head 

without  body,  87,  88n 
Rajatarahginl,   the,    Kalhana, 

87n6 
Rakshasas,  demons  hostile  to 

mankind,  3,  4,  6,  30,  55, 

56,  64,  73 
Ralston,   W.    R.    S.,    Russian 

Folk- Tales,  Ldn.,  1873, 37wx 
Ralston,   W.    R.    S.,    and 

Schiefner,    F.   A.   von, 

Tibetan  Tales,  82m1 
Rama,  5,  30 
Ramdyana,  the,  Valmikl,  97, 

120 
Rambha,  a  heavenly  nymph, 

21,22 
Rat  an,     pitcher     concealed 

under  a,  23 
Rati,    wife    of    the    God    of 

Love,  106 
Ratnadatta,  Brahman  named, 

55,56 
Ratnakara,  city  called,  60 
Ratnakara,    the     horse     of 

Vikramfiditya,  43 
Ratnanadi,  the  river,  59 
Ratnaprabha,  Book  VII,  107 
Ratnaprabha,  wife  of  Narava- 

hanadatta,  86 
Ratnapura,    city    called,   57, 

60,  63,  65,  66 
Havana,    chief  of    the    Rak- 
shasas, 30 
Rishabha  mountain,  the,  86, 
'   112 

Rishis,  the  seven,  105,    106, 
"    113 
Rohde,    E.,    Der    Griechische 

Roman,    3Gn\   37n\    47n3, 

5  In1 
Roth,  R.,  Bohtlingk,  O.,  and 

(Sanskrit   Worterbuch),    3n2, 

8n\  10n2,  12n\  42nS  52n* 


Rudrapala,  general  of  Ananta, 
87n6 

Riipavatl,  daughter  of  Ratna- 
datta, 55-57,  63-66 

Sachl,  wife  of  Indra,  2 
Saktikumara,     king     named, 

.   34 

Saktiyasas,  Book  X,  108 
Sangrama,  king  named,  87 
Sanvarasiddhi,    bard    named, 

39-41 
S  a  p  i  a,     story     of,     Basile's 

Pentamerone,  78w 
Sarmishta,  6 
Sarvavarman,      minister      of 

King  Satavahana,  97,  100 
Sasankavati,  Book  XII,  109 
Safin,   magician    named,   77- 

79,  81 
S  a  t  a  k  a  r  n  i,    king    of    the 

Andhi-a  dynasty,  98 
Satavahana,  King,  87,  97-99 
Saumyadar^ana,  wife  of  King 

Mahendraditya,  2 
Saurasthra      conquered      by 

King  Vikramaditya,  6 
Savaras  (Bhillas,  etc.),  46,  48, 

49 
Schiefner,  F.  A.  von,  Ralston, 

W.     R.     S.,    and,     Tibetan 

Tales,  82W1 
Shakespeare,  All's   Well  that 

Ends  Well,  77n2 
Siddhas,  independent  super- 
humans,  10 
Simhala    (i.e.     Ceylon),     the 

King  of,  7,  7w3,  8,  10,  28, 

30-32,  34 
Simhavarman,     son     of     the 

King  of  Simhala,  34 
Sindh,  the  King  of,  34 
Slta,  wife  of  Rama,  30 
Siva,  2-5,  10,  12W1,  19W1,  20, 

21W1,  26,  41,  68n!,  69,  85, 

86,  89n4,  96,  106,  111,  119, 

120 
Soma,  the  son  of  Rama — i.e. 

Somadeva,  89 
Somadeva     (Katha-  sarit- 

sagara),   87w6,    94,   95,   97, 

101-103,  107,  113,  115-117, 

121 
Somasarman,     father     of 

Agnisarman,  75 
Sorensen,  S.,  An  Index  to  the 

Names  in  the  Mahabharata, 

2«2 
Sorfarina,  story  of,   Gonzen- 

bach's  Sicilianische  Marchen, 

78n 


Spenser,    E.,    The    Faerie 

Queene,  37nx 
Sri     or     Lakshml,     wife     of 

Vishnu,  2,  7w2 
Srldhara,  son  of  Mahldhara, 
,   5 
Sringaravati,    friend    of 

Anurfigavati,  65,  66 
Stein,     M.    A.,    Kalhana' s 

Rdjatarangint,  17n2 
Sthanu — i.e.  Siva,  19 
Stokes,     M.,      Indian      Fairy 

Tales,  47wx 
Subha,  prince  named,  49 
Sumanas,  daughter  of 

Jayadatta,  59,  60,  62-66 
Sumangala,       the      assumed 

name    of    the     Brahman's 

daughter,  80,  81 
Sumati,   minister    named,  2, 

5 
Sunandana,  king  named,  34 
Sunda  and   Upasunda,   story 

of,  29«i 
Supratlka,      Yaksha     named 

(Kanabhuti),  96,  97 
Supratishthita,    city     called, 

96,  97 
Suratamanjan,     Book     XVI, 

112,  113 
Surupa,  daughter  of  a  Naga, 

49 
Survaprabha,      Book      VIII, 

107-108 
Suryavati,    daughter    of   the 

King  of  Trigarta,  88,  88W1-  * 
Suvarnadvlpa  (the  Island  of 

Gold),  51 
Suvigraha,    ambassador 

named,  70 
Swarten  and  the  magic  black 

fat,  Anneke,  45ft1 

Tamala  tree,  43 
Tarkshyaratna,  a  dark  precious 

stone,  52,  52wx 
Taravali,aGandharva  maiden, 

49 
Tawney,   C.    H.,    9n\    87n\ 

93 
Taylor   MS.    of   the   K.S.S., 

the,  26n2,  27w2,  34n2,  36w2, 

38n3,  42W1,  83nx 
Thinthakarala,       The      Bold 

Gambler,  17-26 
Tilaka,  ornamental  mark  on 

the  forehead,  88,  89W1 
Tilottama,  a  heavenly  nymph, 

8 
Trigarta,    the     monarch    of, 


INDEX  I— SANSKRIT  WORDS,  ETC. 


Uchchhaihsravas,  43,  44 

Udayana,  the  King  of  Vatsa, 
94,  101-106,  112,  113,  119 

UjjayinI,  city  called,  2-4,  12, 
17,  21,  22,  25,  32,  34,  42, 
45,  50,  53,  70,  74,  80,  83, 
85,  98,  99,  100,  102,  120 

Upasunda,  story  of  Sunda 
and,  29n* 

Urvibkrits,  mountains  and 
kings,  89,  89n3 


Vajrayudha,   warder   named, 

2,5 
Valmlki,  the  Bamayatia,  97 
Vandhya,  Yakshi  named,  44 
Varanasi — i.e.  Benares,  5,  5n2, 

54 
Vararuchi  or  Katyayana,  96, 

97,  100 
Vardhamana,  city  called,  53, 

75 
Vasavadatta,    queen    of    the 

King  of  Vatsa,  102,  104 
Va^uki,     the     serpent  -  king, 

7n2 
Vatsa,  the  King  of,  85 
Veckenstedt,    E.,     Wendische 

Sagen,  45nx 
Vedas,  the  (three),  3,  79 
Vegavatl,  Vidyadhari  named, 

Vela,  Book  XI,  109 
Vena,  the  river,  57 
Vetala  entering  a  corpse,  14 
Vetalapailchavtjhsati,  the,  117 


Vetalas,    demons    hostile   to 
mankind,  3,  4,  6,   13,  14, 
45,46,49,50,52,53,71 
Vibhlshana,    king    of    the 

Rakshasas,  30 
Vibudhas — i.e.  sages  and  gods, 

87,87n3  H  * 

Vidforull    who    became    re- 
juvenated by  changing  his 
skin,  47n3,  48n 
Vidyadharas,       independent 
superhumans,   85,    86,    96, 
104,  105,  106 
Vidyadhari,    female    form    of 
Vidyadhara,  107,  108,  110- 
112 
Vijayavarman,   king    named, 

34 
Vikramaditya,   Kalingasena's 
Marriage   to  King,  43-46, 
48-50,  52-53,  67,  68,  70-71 
Vikramaditya,    King,    13-15, 

27,  50,  51,  113,  114 
Vikramaditya,  Story  of  King, 
2,  2ni,  3-11,  12,  28-29,  30- 
33,  34-42,  43,  85 
Vikramasakti,  king  named,  6, 

7,  28,  28^,  30-32,  34 
Vindhya  forest,  the,  96,  97; 

mountains,  the,  89n3 
Vindhyabala,   Bhilla   named, 

34 
Vlrasena,    King   of  Simhala, 

8 
Vishama^Ila  or  Vikramaditya 
King,  4,  5,  15,  41,  43,  45, 
67,  71,  85 


131 

Vishamaslla,     Book     XVIII, 

1-86,  113-114 
Vishnu,  2,  7n2,  21,  84,  88n, 
^  108,  120 
VisVakarman,    the    architect 

of  the  gods,  2,  30,  35,  36, 

52,70 
Vitasta,  the  river,  88 
Vyaghrabala,  king  named,  6 
Vyasa,  the  Mahabharata,  97 

Waldau,   A.,    Bdhmischet 

Marchenbuch,  37nx 
Weil,   G.,    Tausend  und  Eine 

Nacht,  82nx 
Winternitz,  M.,  Gesckichte  der 

Indischen  Litteratur,  99n2 

Yajna^vamin,     Brahman 

named,  60,  62,  79 
Yakshas,  subjects  to  Kuvera, 

the  God  of  Wealth,  3,  4, 

12,  17,  28,  30,  31,  96 
Yakshi  or  YakshinI,    female 

form    of  Yaksha,    13,    28, 

29,    30,    31,    32,    35,    44, 

45 
Yama,  the  God  of  Death,  18, 

25,26 
Yama&kha,     Vetala    named, 

14,27 
Yamuna,  the  river,  28 
Yojanas,  measure  of  distance, 

44,73 
Yule,  H.,  and  Burnett,  A.  C, 

Hobson-Jobson,  17n2 


INDEX  II 


Accusation    of  bastardy,   82, 

82w* 
Adulterous   wife   bitten    off, 

nose  of,  76 
Adventures   of  Anangadeva, 

the,  7-12,  28,  30-32 
"  Adventures     of    Bulukiya, 

The,"    The  Nights,   R.  F. 

Burton,  45n* 
JEneid,  Virgil,  44nx 
Age  and  disease,  fruit  that 

prevents  old,  47,  47w3 
Air-flying  witches,  57-59 
"  AH  and  Zahir,"  tale  of  The 

Nights,  Weil's  trans.,  82w* 
All's    Well   that    Ends    Well, 

Shakespeare,  77n2 
Alms   to   a   woman,  con- 
sequence of  refusing,   56, 

56ni 
American  Journal  of  Philology, 

"The  Art  of  Stealing  in 

Hindu    Fiction,"    M. 

Bloomfield,  vol.  xliv,  78n 
Animal  transformation,  45 
Animal,  woman  eats  an,  75 
Animals,    pretended    know- 
ledge of  the  language  of, 

23,24 
Arabian  Nights.      See  under 

Nights  .  .  . 
"Art  of  Stealing  in   Hindu 

Fiction,     The,"      M. 

Bloomfield,    Amer.     Journ. 

Phil.,  78w 
Artifice  of  the  gambler,  23, 24 
Ascetic,    disguising    as    an, 

23-25 
Ashes    on    a    funeral    pyre, 

magical  rite  of  throwing, 

68,  68n2,  69 
"Ashes,"    M.     A.     Canney, 

Hastings'  Ency.  Rel.  Eth., 

68n2 
Author's    Epilogue     to    the 

K.S.S.,  87,  87/11,  88,  89 
Authors,       semi-divine 

(Gunadhya,    Valmiki    and 

Vyasa),  97 
Automata,  9nx 
133 


GENERAL 

«  Badawi  and  his  Wife,"  The 
Nights,  R.  F.  Burton,  Sbn1 

Bait  a  I  Pachtsi,  H.  Oesterley, 
47n3 

Bastardy,  the  accusation  of, 
82,  82n* 

Bathing  nymphs,  stealing  the 
clothes  of,  20,  20nl 

Battle,  description  of  a,  51 

Bed  made  of  lotus  leaves,  39 

Belly,  of  a  boar,  man  issuing 
fromthe,49;  ofanelephant, 
man  and  woman  issue  from 
the,  49 ;  of  a  fish,  woman 
issuing  from  the,  59 ;  of 
large  fish,  a  whole  ship 
issues  from  the,  51,  51nx 

Bibliographic  des  Ouvrages 
Arabes,  V.  Chauvin,  22wx, 
38n2,  82m1 

Birds  (Aves),  Aristophanes, 
3»i 

Black  magic,  sympathetic, 
27,  27wx;  ointments,  magic, 
45n* 

Black  Mountain,  the,  1,  113 

Blood  produced  through  cut- 
ting off  the  head  in  picture, 
27,27ft1 

Boar,  man  issuing  from  the 

.    belly  of  a,  49 

Bodies  of  girls  like  the  moon 
and  the  priyangu,  8,  9,  28 

Body,  Rahu  a  demon  with  a 
headless,  88w 

Bbhmisches  Marchenbuch,  A. 
Waldau,  37ft1 

Bold  Gambler  Thinthakarala, 
The,  17-26 

Book  XVIII:  Vishamasila, 
1-86 

Books  I-XVIII  of  the  K.S.S., 
discussion  of,  95-116 

Books  in  the  K.S.S.,  tabular 
list  of,  114-115 

Brahman  Agni£arman  and  his 
Wicked  Wife,  The,  75, 
75w3,  76-77 

Brahman  demons,  the  punish- 
ment of  the,  15,  16 


Brahman  named  Agnisvamin, 

74;  named  Chandrasvamin, 

47, 68;  named  Devasvamin, 

61 ;  named  Jayadatta,  60  ; 

named  Ratnadatta,  55,  56  ; 

named    YajnasVamin,    60, 

62,  79 
Brahman,  The   Permanently 

Horripilant,  74-75 
Brahman  who  recovered  his 

Wife  alive  after  her  Death, 

The,  68-70 
Brahman's   Daughter,  Mula- 

deva  and  the,  77,  77w2,  78- 
_  85 
BrA.hm.ans     KeSata    and 

Kandarpa,  The  Two,  54-61, 

62-66 
Bridegroom,  the  substituted, 

55-57 
Buddhist     Legends,     E.     W. 

Burlingame,  119na 
Buddhists,     seven     precious 

things  of  the,  23nx 

"Cannibalism,"  J.  A. 
Macculloch,  Hastings' 
Ency.  Rel.  Eth.,  75/i1 

Challenge  to  the  Mothers, 
Thinthakarala's,  17,  18 

Changing  skin  as  means  of 
rejuvenation,  48n 

"  Chaste  Wife,  Wright's," 
story  of  the,  53n2 

Chastity,  the  garland  of,  53, 
53n2 

Child  of  the  Jar  —  i.e.  the 
saint  Agastya,  89,  89n3 

Churningofthe(Milk-)Ocean, 
the,  7n2,  87n2 

Circle,  the  magic,  13,  13nx, 
14 

City  called  Bhimapura,  59, 
60 ;  called  Chandrapura, 
61 ;  called  KausambI,  96, 
99,  104,  110,  112,  120; 
called  Khandavataka,  72, 
73;  called  Malay apura, 
39;  called  Mayapur(i),  47, 
79;  called  Nagapura,  22,23 


134 


THE  OCEAN  OF  STORY 


City  called  Pataliputra,  56, 
62-65,74,77,82,84;  called 
Ratnakara,  60;  called 
Ratnapura,  57,  60,  63,  65, 
66;  called  Supratishthita, 
96,  97;  called  UjjayinI, 
2-4,  12,  17,  21,  22,  25,  ,'52, 
34,  42,  45,  50,  53,  70,  74, 
SO,  83,  85,  98,  99,  100,  102, 
120;  called  Vardhamana, 
53,  75  ;  of  La  h  k  a  (i.e. 
Ceylon),  30 

Clever  boy,  the,  83-85 

Clothes  of  heavenly  nymphs, 
wliile  bathing,  stealing  the, 
20,  20/1* 

Comparison  between  the 
Rdmayana  and  the  Brihat- 
katha,  120 

Conquest  of  various  peoples, 
Udayana's,  103 

Contemplation,  supernatural 
powers  of,  22 

Contents  of  Books  in  the 
K.S.S.  unconnected,  104, 
107,  108,  115 

Cool  and  warm  mangoes,  the, 
78,  79 

Coral  or  pdrijdta  tree,  87, 
87n- 

Corpse  of  a  thief,  demon 
inhabiting  the,  76,  77; 
Vetala  entering  a,  14 

Courtesan  named  Devadatta, 
80  ;     the  sham,  80 

"Cowry,"  Hobson-Job.scm,  H. 
Yule  and  A.  C.  Burnett, 
17n- 

Creator  of  the  Vindhya 
mountains,  Agastya,  89w:i 

Crow,  interpretation  of  the 
cry  of  a,  24 

Cunning  Gambler  Dagineya 
and  the  Vetala  Agnisikha, 
who  submitted  himself  to 
King  Vikramaditya,  The, 
14-17,  26-27 

Cunning  Sumangala,  the,  81 

Curious  Myths  of  the  Middle 
Ages,  S.  Baring-Gould, 
47n:! 

Curse  on  the  heavenly  nymph, 
Indra's,  22 

Cyproea  moneta,  cowries,  17w2 


Dancers  disappear  in  carved 
figures  of  temple  pillars, 
52 

Daughter,  Muladeva  and  the 
Brahman's,  77,  77n2,  78-85 


Death,     The     Brahman    who 

recovered    his    Wife    alive 

after  her,  68-70 
Death  caused  by  the  look  of 

a  kapalika,  68 
Decameron,  Boccaccio,  69n- 
Deer     of    gold     and     jewels 

possessing  life,  9,  9ft1,  28- 

32,  34 
Demon  inhabiting  the  corpse 

of  a  thief,  76,  77 
Demons,  the  punishment   of 

tin-  Brahman,  15,  16 
Description  of  a  battle,  31 
Diamond,     one     of    the    five 

precious  things,  23wL 
Dice      with      the      Mothers, 

Thinthakarala  plays,  17,  18 
Disconnection  of  contents  of 

Books   of  the  K.S.S. ,   104, 

107,  108,  115 
Discussion  on  Books  I-XVIII 

of  the  K.S.S.,  95-116 
Disease,   fruit   that   prevents 

old  age  and,  47,  47ft3 
Disguising  as  an  ascetic,  23- 

25 
Dislike    for   men,    princess's, 

36,  37,  37m1,  39 
Dogs  of  gold  and  silver,  9ft1 
Dream,  falling  in  love  with  a 

person  in  a,  36,    36m1,   38, 

40  ;   fruit  given  by  Siva  in 

a,  44ft2 
Dwarf  incarnation  of  Vishnu, 

the,  84 

Ear  ornament,  Thinthakarala 

concealed  in  a  lotus   used 

as,  21 
Eating  a  gourd  turns  a  man 

into  a  python,  45  ;    human 

flesh,  75,  75ft1 
Elephant,    man    and    woman 

issue  from  the  belly  of  an, 

49 
Elephant-faced     god  —  i.e. 

Ganesa,  1 
Encyclopaedia  Britannica,  11th 

e'd.,  17n2,  99ft1 
Encyclopaedia  of  Religion  and 

Ethics,  Hastings',  "  Ashes," 

M.     A.     Canney,     vol.     ii, 

68n2  ;  "Cannibalism,"  J.  A. 

Macculloch,  vol.  iii,  75ft1 
Entering    a    corpse,    Vetala, 

14 
Epilogue     to     the     K.S.S., 

Author's,  87,  87ft1,  88-89 
Erect,  hair  standing,  37,  74, 

75 


"Escaping  One's  Fate,"  W.N. 
Brown,  Studies  in  Honor  of 

Ma  mice  Bloomjleld,  25ft1 
Essai    stir     Gunadhya     et     la 

Brhatkathd,  F.   Lacote,  94, 

95,   100,    101,   117,    ll&n1, 

119 
Essay,  Terminal,  93-121 
Evil  omens,  76,  76w' 
Evil    of    gambling,    the,    16, 

17 
Existence   of   Gunadhya, 

doubt  about  the,  95,  96 

Faerie  Queene,  The,  E.  Spenser, 

37ft1 
Falling  in  love  with  a  person 

in   a   dream,  36,  36ft1,   38, 

40 ;    with    a    picture,    36, 

36ft1,  38 
"  False  Ascetics  and  Nuns  in 

Hindu    Fiction,    On,"    M. 

Bloomfield,    Journ.     Amer. 

Orient.  Sac,  23ft2 
Fat  of  a  toad  enabling  witches 

to  fly  through  the  air,  45ftl 
Father    of    Fiction,    the, 

Somadeva,  121 
Feet,  magic  ointment  for  the, 

45,  45ft1 
Fever   of  love,   the,  36,  38, 

39 
Figures    on     temple    pillars, 

dancers    and    singers    be- 
come, 52 
Fire   sacrifices   of  Brahmans, 

the  gods  nourished  by  the, 

3,  3ft1 
Fish  swallows  a  whole  ship, 

large,    51,    51ft1 ;     woman 

issuing  from   the   belly  of 

a,  59 
Five  precious  things,  the,  23, 

23ft1 
Flesh,  selling  human,  15,  16; 

woman  -  eaters    of    human 

and  animal,  75,  75ft1 
Flying    power    of    witches 

produced  by  fat  of  a  toad, 

45ft1 
Folk-Lore,   "Some   Notes  on 

Homeric    Folk-Lore,"    W. 

Crooke,  vol.  xix,  9ft1 
Folk-Tales,  Russian,  W.  R.  S. 

Ralston,  37ft1 
Folk-  Tales,  Siberian  and  Other, 

C.  F.  Coxwell,  75ft1 
Forewords   to   the    Ocean   of   I 

Story,  the  different,  93,  94 
Four  pitchers  buried  in  the 

ground,  the,  23,  2  4 


INDEX  II— GENERAL 


135 


"  Frame-story  "  of  the  K.S.S., 

the,  94-95 
Friend   of  the   kamalini — i.e. 

the  sun,  30 
Fruit,  given  by  Siva  to  the 

queen  in  a  dream,  4,  4n2 ; 

that  prevents  old  age  and 

disease,  47,  47n3 

Gambler  who  cheated  Yama, 

the,  25,  25m1,  26;  Dagineya 

and  the  Vetala  Agni&kha 

who  submitted  himself  to 

King    Vikramaditya,    The 

Cunning,      14-17,     26-27; 

Thinthakarala,    The    Bold, 

17-26 
Garland  of  chastity,  the,  53, 

53n2 
Garments  of  bathing  nymphs, 

stealing  the,  20,  20nl 
Geschichte    der    Indischen 

Litleratur,    M.    Winternitz, 

99n2 
Girl  in  a   dream,  falling  in 

love  with  a,  36,  36nx,  38 
Glory  white  in   Hindu  rhe- 
toric, 6n2 
God  of  Love,  the  Kama,  54 
Goddess   of  the   evil   omen, 

the,  76,  77 
Goddess  of  Prosperity,  2 
Gods   nourished    by    the 

oblation    in    fire-offerings, 

3,  3ni 
Gold   and  jewels  possessing 

life,  deer  of,  9,  9nl,  28-32, 

34;  one  of  the  five  precious 

things,    23W ;    and    silver, 

dogs  of,  9nx 
Golden    Deer,    Jayanta   and 

the,  29-30 
Gourd,   man    turned    into    a 

python  through  eating  a,  45 
Grammar  called  Katantra  and 

Kalapaka,  97,  100 
Grateful    Monkey,   The,   47, 

47nS  48 
Great  tale,  the  —  i.e.  the 

Brihat-lcatha  (q.v.),  96-98 
Griechiscke      Mythologie,      L. 

Preller,  29nl 
Griechiscke   Roman,    Der,    E. 

Rohde,    36n\    37n\    47n3, 

Sin1 

Hair  standing  erect,  37,  74, 

75 
Hand  of  Vetala  severed  by 

cutting  off  hand  of  a  drawn 

figure,  27,  27n* 


Head  of  a  drawn  figure,  blood 
produced  through  cutting 
off  the,  27,  27?*1 

Headless  body,  Rahu  a  demon 
with,  88n 

Heavenly  fruit  preventing 
old  age  and  disease,  47, 
47n3;  maidens,  the  two,  8, 
9,  28-32,  34,  35;  nymphs 
while  bathing,  stealing  the 
clothes  of,  20,  20n» ;  River, 
the,  the  Ganges,  88,  88n3 

Hermit  named  Kanva,  1,  49, 
85  ;  named  Kasyapa,  1,  85, 
105,  113 

High  social  tone  of  the 
Kashmirian  version  of  the 
K.S.S.,  118 

Hindu  pun,  Sn1,  6,  6n\  7,  7n2, 
19n2,  41n2,  87,  87n3,  88n, 
88w12,  89n'-2-3;  rhetoric, 
glory  white  in,  6n2 

Hindu  Solomon,  Vikra- 
maditya  a,  3n3 

Hobson-Jobson,  H.  Yule  and 
A.  C.  Burnell,  17n2 

Horripilant  Brahman,  The 
Permanently,  74-75 

Horripilation,  37,  74,  75 

Howling  jackal  on  left-hand 
side  an  evil  omen,  76,  76nx 

Human  flesh,  eating,  75, 
75nx ;  selling,  15,  16 

Ichor  from  elephant's  fore- 
head used  as  perfume,  46 

Iliad,  Homer,  9ft1,  44nx 

Illuminating  power  of  newly 
born  prince,  4 

//  Pentamerone.  See  under 
Pentamerone,  II 

Image  on  a  pillar  through 
curse,  transformation  into 
an,  22,  22*!1 

Incarnation  of  Vishnu,  the 
dwarf,  84 

Index,  the  chastity,  53,  53n2 

Index  to  the  Names  in  the 
Ma  habhar  at  a,  An,  S. 
Sorensen,  2,  2n2 

India  Office  MSS.  of  the 
K.S.S.,  3n2,  4/11,  7n\  $nl, 
lOn1-2,  Un\  19n\  20n23, 
2  In2,  26n12,  2&V,  29n2-3, 
Mn\  55nx,  58^,  6  In1,  75n2, 
76n2,  78n1 

Indian  Fairy  Tales,  M.  Stokes, 
47ni 

Interpretation  of  the  lan- 
guage of  animals,  23,  24 ; 
of  the  two  strange  tales,  84 


Introduction  of  Narava- 

hanadatta  as  teller  of  his 

own  story,  105 
Investiture  with   the   sacred 

thread, 5 
Island  of  Simhala  (i.e.  Ceylon), 

8 
Island,  the  White,  6  ;  of  gold 

(Suvarnadvipa),  51 

Jackal,  interpretation  of  the 

yell  of  a,  23 
Jackal     on    left-hand    side, 

howling,  an  evil  omen,  76, 

76ni 
Jar,    Child   of  the — i.e.    the 

saint  Agastya,  89,  89n3 
Jewels,    the    five,    23nx; 

possessing  life,  deer  of  gold 

and,  9,  9nx,  28-32,  34 
Journ.  Amer.  Orient.  Soc.,  "On 

False    Ascetics   and    Nuns 

in     Hindu     Fiction,"     M. 

Bloomfield,  vol.  xliv,  23n- 
Journal  of  Philology ,  American , 

78n.    For  details  see  under 

Amer.  Journ.  Phil. 
Journ.  Roy.  As.  Soc,  "  Modern 

Hinduism  and  its  Debt  to 

the    Nestorians,"     G.     A. 

Grierson,  1907,  lCSn1 

Kalkana's  Rdjatarangini,  M.  A. 
Stein,  17n2 

King  of  Kalinga,  the,  53 ; 
named  Chandra^ekhara, 
51 ;  named  Dundubhi,  12, 
13 ;  named  Gunasagara,  50, 
51 ;  named  Kanchanadam- 
shtra,  48 ;  named  Mahen- 
draditya,  2-5;  named 
Malayasimha,  39,  41; 
named  Narasimha,  22; 
named  Vikrama^akti,  6,  7, 
28,  28n1,  30-32,  34;  named 
Vyaghrabala,  6 ;  Satakarni 
of  the  Andhra  dynasty,  98 ; 
of  Simhala — i.e.  Ceylon,  7, 
7n3,  5,  10,  28,  30-32,  34; 
of  Vatsa,  the,  85 ;  Vikra- 
maditya,  Kalingasena's 
Marriage  to,  43-46,  48-50, 
52-53,  67,  68,  70-71 

King  Vikramaditya,  Story  of, 
2,  2n\  3-11,  12,  28-29,  30- 
33,  34-42,  43,  85 

Knowledge  of  the  speech  of 
animals,  pretended,  23,  24 

Lady  in  a  dream,  falling  in 
love  with  a,  36,  SGn1,  38 


iao 


THE  OCEAN  OF  STORY 


Lake     resembling     Nirvana, 

magic,  9,  10 
Language     of    animals, 

pretended    knowledge   of, 

23,24 
Laugh    of    the    hypocritical 

gambler,  23,  23n3 
Leaves,  bed  made  of  lotus,  39 
Left-hand  order  of  Siva 

worshippers,  kapalikas,  12n* 
Life,  deer  of  gold  and  jewels 

possessing,   9,   9n1,  28-32 ; 

through   ashes   thrown  on 

her   pyre,   woman   returns 

to,  68,  68n2,  69 
Life  and  Stories  of  the  Jaina 

Savior     Parcvanatha,     The, 

M.  Bloomfield,  82wx 
List  of  Books  in  the  K.S.S., 

tabular,  114-115 
Look    of  a    kapalika,    death 

caused  by  the,  68 
Lotus  leaves,  bed  made  of,  39 
Lotus,  used  as  ear  ornament, 

Thinthakarala  concealed  in 

a,  21' 
Love,  the  fever  of,   36,   38, 

39 ;  Kama,  the  God  of,  54 ; 

with  a  person  in  a  dream, 

falling  in,  36,  36n\  38,  40  ; 

with  a  picture,  falling  in, 

36,  36n\  38 
Low  social  tone  of  the  Brihat- 

katha     and     its     Nepalese 

version,  118,  120 
Lyre,   Madanamanjari's   skill 

of  playing  the,  10 

Magic  circle,  the,  13,  13W1, 
14 ;  ointment  for  the  feet, 
45,  45»x ;  rite  of  throwing 
ashes  on  a  funeral  pyre,  68, 
68n2,  69;  staff,  68,  68W1, 
69  ;  sympathetic  black,  27, 
27/11 ;  Thinthakarala  con- 
cealed in  a  lotus  by,  21 

Mahabharata,  the  Vyasa,  2w2, 
97,  99n\  108 

Maidens,  the  two  heavenly, 
8,  9,  28-32,  34,  35 
ale   sex,   girl's   dislike  for 
the,  36,  37,  37W1,  39 

Man,  becomes  rejuvenated  by 
changing  his  skin,  48n ; 
issuing  from  the  belly  of  a 
boar,  49  ;  and  woman  issue 
from  the  belly  of  an 
elephant,  49 

"Man  who  went  to  seek  his 
Fate,  The,"  Indian  Fairy 
Tales,  M.  Stokes,  47nx 


Man-hater,  princess  who  is  a, 

36,  37,  37n\  39 
Mangoes,  the  warm  and  the 

cool,  78,  79 
Mare  devoured  by  a  woman,  75 
Marriage  to   King  Vikrama- 

ditya,  Kalingasena's,  43-46, 

48-50,  52-53,  67,  68,  70-71 
Materiality,  the  three  gunas 

or  phases  of,  89n2 
Men,  ornaments  of  skulls  of, 

12W1 
Merchant     Dhanadatta    who 

lost  his  Wife,  The,  53-54 
Metamorphoses,  stone,  22nx 
Metaphor  of  the  sun,  30 
Methods   of  finding   people, 

38,  38»2 
Milk,  the  Sea  of,  6 
Milk-ocean,  the  Churning  of 

the,  87n2 
"  Modern  Hinduism  and  its 

Debt   to  the   Nestorians," 

G.  A.  Grierson,  Journ.  Roy. 

As.  Soc,  108ft1 
Monkey,  The    Grateful,    47, 

47W1,  48 
Monstrous    fish     swallows    a 

whole  ship,  51,  51wx 
Moon,  body  white  like  the, 

9,28 
Mothers,      the,      personified 

energies   of  the   principal 

deities,  17,  17w3,  18,  58 
Mothers,     The,    R.    Briffault, 

17w3 
Motif,  "Accusation  of 

Bastardy,"  82nx;  "  Promise 

to  Return,"  55,  55w2 
Mount  Kailasa,  2,  6,  86,  96 ; 

Mandara,  7/i2 
Mountain,  the  Black,  1,  113; 

Mainaka,     the,     88w2 ;     of 

Rishabha,  86,  112 
Mountains,  Indra  cutting  the 

wings  of  the,  88w2  ;  to  the 

sea,  refuge  of  the  winged, 

7»2 ;  the  Vindhya,  89w* 

Names  of  Books  I  and  II  of 

the    K.S.S.,   similarity    in, 

101 
Nepalese     version     of     the 

Brihat-  hatha —  i.e.     the 

Brihat-katha-sloka-samgraha, 

84,  101 
Nights     and    a     Night,     The 

Thousand,    R.    F.    Burton, 

Zln\  45n*,  85w* 
Nodes  Attica;,  Aulus  Gellius, 

47W1 


Nose  of  adulterous  wife  bitten 

off,  76 
Nymphs,  stealing  the  clothes 

of  bathing,  20,  20nx 

Ocean,  the  Churning  of  the 

(Milk-),  7n2,  87n2;  Mount 

Mainaka    takes    refuge    in 

the,  88w2 
Oceans  swallowed  by  Agastya, 

the  seven,  89,  89n3 
Odyssey,  Homer,  9/11 
Offerings   of  Brahmans,   the 

gods  nourished  by  the  fire-, 

3,  Sn1 
Ointment  for  the  feet,  magic, 

45,  45W1 
Old    age    and   disease,   fruit 

that  prevents,  47,  47n3 
"  Omar  bin  al-Nu'uman,  Tale 

of  King,"  The  Nights,  R.  F. 

Burton,  37m1 
Omens,  evil,  76,  76»x 
Order    of    Books    VI,    XII, 

XVII    and    XVIII    of   the 

K.S.S.,    wrong,    106,    109, 

113,  115 
Order   of   Siva   worshippers, 

kapalikas  a  left-hand,  12nx 
Ornament,  Thinthakarala 

concealed  in  a  lotus  used 

as  an  ear,  21 
Ornaments  of   men's    skulls, 

12wv 

Painting,  falling  in  love  with 

a,  36,  36/11,  38 
Panicum  Italicum,  "  Panic,"  a 

small  millet,  8n2 
Paradise,    kalpa    tree    or 

wishing-tree  of,  87,  87n5 
Partridge  appearing   on    the 

right,    an    evil   omen,"  76, 

76/11 
Pearl,  one  of  the  five  precious 

things,  23m1 
Pentamerone,  II,  G.  B.  Basile, 

78w 
People     conquered     by    the 

King  of  Vatsa,  103 
Perfume,  ichorfrom  elephants' 

foreheads  used  as,  46 
Permanently      Horripilant 

Brahman,  The,  74-75 
Phases    of    materiality,    the 

three  gunas  or,  89w2 
Picture,  falling  in  love  with 

a,  36,  36n\  38 
Pillar   through    curse,    trans- 
formation  into    an    image 

on  a,  22,  22n* 


INDEX  II— GENERAL 


137 


Pitchers    full    of    precious 

things  buriedin  the  ground, 

23,24 
Players  and  singers  disappear 

in   the   carved   figures   on 

temple  wall,  52 
Position   of  Books  VI,  XII, 

XVII   and    XVIII   of  the 

K.S.S.,    wrong,    106,    109, 

113,  115 
Power  of  newly  born  prince, 

illuminating,   4;    Vetala 

giving  away  his  shape  and, 

16 ;    of  witches   produced 

by  the  fat  of  a  toad,  flying, 

45ni 
Powers     of    contemplation, 

supernatural,  22 
Prakrit,  the  Court  language 

of  the  Andhra  dynasty,  99 
"Prakrit,"    G.    A.    Grierson, 

Encyclopaedia        Britannica, 

99m'1 
Precious     stone      ( Tarkshya- 

ratna),    52,    52nx;    things, 

the  five,  23,  23nx 
Pretended  knowledge  of  the 

language  of  animals,  23,  24 
Princesses,  The  Two,  50-52 
"  Promise  to  Return  "  motif, 

55,  55n2 
Promises    of    Muladeva    and 

the    Brahman's    daughter, 

the,  80 
Prosperity,  the   Goddess   of, 

2 
Pun,   Hindu,  5nx,  6,  6m1,  7, 

7n2,    19n2,  41n2,  87,  87nJ, 

88n,  88W1- 2,  89^- 2- 3 
Pyre,  magical  rite  of  throw- 
ing ashes  on  a  funeral,  68, 

68n2,  69 
Python     through     eating    a 

gourd,  man  turned  into  a, 

45 

Queen  Kalingasena,  43,  52, 
106 ;  Madanamanchuka, 
85,  86 ;  Madanasundari, 
48-50,  52,  70 

Bajatarangini,    the    Kalhana, 

87n6 
Raiatarangini,  Kalhana's,M.A. 

Stein,  17n2 
Rdmayana,  the,   Valmiki,  97, 

120 
Refuge  in  the  ocean,  Mount 

Mainaka    takes,    88n2 ;    in 

the    sea    of    the    winged 

mountains,  7n2 


Refusing  alms  to  a  woman, 

the    consequence    of,    56, 

56nJ 
Resuscitation   through  ashes 

thrown    on    funeral    pyre, 

68,  mn\  69 
Retrospect,  122-125 
M  Return,  Promise  to,"  motif, 

55,  55w2 
Revenge     of     the     cunning 

gambler,  the,  16 
Rhetoric,     glory     white     in 

Hindu,  6n2 
Rite  of  throwing  ashes  on  a 

funeral  pyre,  magical,  68, 

eSn1,  69 
River,  the  Heavenly — i.e.  the 

Ganges,  88,  88n3 
Romance  of  Maugis,  the,  47n3 
Ruby,  one  of  the  five  precious 

things,  23nx 
Rupee,  4096  cowries— i.e.  one, 

17n2 
Russian  Folk-Tales,  W.  R.  S. 

Ralston,  37ft1 

Sacred     thread,     investiture 

with  the,  5 
Sacrifices    of   Brahmans,   the 

gods  nourished  by,  3,  3nx 
Sagen,  Marchen  und  Gebrauche 

aus  Meklenburg,  K.  Bartsch, 

45m1 
Sale  of  human  flesh,  15,  16 
Sandalwood  juice  applied  as 

relief  for  fever,  39 
Sandbank  in  the  sea,  the  two 

maidens  on  a,  8,  9 
Sanskrit  College  MS.  of  the 

K.S.S.,  4nS  W,  $n\  19m1, 

20n3,  26nx- 2,  27n2,  29n2,  3, 

Un\    36n2,    38n3,    39n2,3, 

4  In1,  42W1,  54nx,  55nx,  57m1, 

58n\  6  In1,  75n2,  76n2,  83m1 
Sapphire,    one    of    the    five 

precious  things,  23nx 
Satan,    magic    ointment    for 

feet  brought  by,  45nx 
Sea  of  Milk,  the,  6 
Sea,  the  two  maidens  on  a 

sandbank  in  the,  8,  9 ;  the 

winged    mountains   taking 

refuge  in  the,  7n2 
Semi-divine     authors 

(Gunadhya,     Valmiki    and 

Vyasa),  97 
Servant,  the  deceitful,  61,  62 
Seven   oceans  swallowed  by 

Agastya,  89,  89n3;  precious 

things    of  the    Buddhists, 

23m1 


Sex,    girl's    dislike    for    the 

male,  36,  37,  37m1,  39 
Shape     and    power,    Vetala 

giving  away  his,  16 
Shell-money,  use  of,  17n2 
Ship   swallowed   by   a   large 

fish,  a  whole,  51,  Sin1 
Siberian  and  Other  Folk-Tales, 

C.  F.  Coxwell,  75nx 
Sicilianische   Marchen,   L. 

Gonzenbach,  75n 
Silver,    dogs    of    gold    and, 

9m1 
Similarity  in  names  of  Books 

I  and  II  of  the  K.S.S.,  101 
Singers     disappear     in     the 

carved    figures    of   temple 

walls,  52 
Skill    of    playing    the    lyre, 

Madanamanjari's,  10 
Skin,     youth     regained     by 

changing  one's,  48n 
Skulls    of    men,    ornaments 

made  of,  V2nl 
Social    tone    of   the    Brihat- 

katha     and     its     Nepalese 

version,  low,  118,  120 
"  Some    Notes    on    Homeric 

Folk- Lore,"    W.     Crooke, 

Folk-Lore,  9nx 
Speech  of  animals,  pretended 

knowledge  of  the,  23,  24 
Spell  of  the  kdpdlika,  the,  13 
Staff,  magic,  68,  68m1,  69 
Standing  of  the  Brihat-katha 

and   its   Nepalese  version, 

low  social,  118,  120 
Stealing  the  clothes  of  bath- 
ing nymphs,  20,  20nx 
Stone  metamorphoses,  22m1 
Story  of  King  Vikramaditya, 

2,  2nl,  3-11,  12,  28-29,  30- 

33,  34-42,  43,  85 ;  of  Sapia, 

Basile's   Pentamerone,  78n ; 

of  Sorfarina,  Gonzenbach 's 

Siciliariische  Marchen,  78n 
Strange  tales,  the  two,  84 
Strides  of  Vishnu,  the  (three), 

84 
Stupa      of      Bharhut,      A. 

Cunningham,  51m1 
Sub-stories  to  the  Main  Story 

of  the   K.S.S.,   proportion 

of,  95 
Substituted  bridegroom,  the, 

55-57 
Sun,  metaphor  of  the,  30 
Swan-maidens    (Appendix    I 

of  Vol.  VIII),  20m1 
Sympathetic  black  magic,  27, 

27m1 


138 


THE  OCEAN  OF  STORY 


Tabular  list  of  Books  in  the 

K.S.S.,  114,  115 
Tale    of   "  Ali    and    Zaher," 

The  Nights,  Weil's  trans., 

82nx;     of    Carisendi     and 

Catalina  (Decamero?i),  69n2 
Tale,    The    Great — i.e.    the 

Brihat-katha,  96,  97,  98 
"Tale  of  King  Omar  bin  al- 

Nu'uman,"      The     Nights, 

R.  F.  Burton,  37W1 
Tales,  the  two  strange,  84 
Tales,  Indian  Fairy,  M.  Stokes, 

47n* 
Tansend  und  Eine  Nacht,  G. 

Weil,  82n* 
Terminal  Essay,  93-121 
Thief,  demon  inhabiting  the 

corpse  of  a,  76,  77 
Things,  the  five  precious,  23, 

23nx 
Thousand  Nights  and  a  Night, 

The.    See  under  Nights  .  .  . 
Thread,  investiture  with  the 

sacred,  5 
Three    gunas    or    phases    of 

materiality,  the,  89w2 
Three-eyed  god,  Siva,  the,  19 
Throwing  ashes  on  a  funeral 

pyre,  magical  rite  of,  68, 

68n2,  69 
Tibetan     Tales,     W.     R.     S. 

Ralston    and     F.     A.     von 

Schiefner,  82wx 
Toad  enables  witches  to  fly 

through  the  air,  fat  of  a, 

45W1 


Transformation,  animal,  45 ; 
into  an  image  on  a  temple- 
pillar,  22,  22n* 

Tree,  asoka,  54 ;  jambu,  47 ; 
kalpa,  or  wishing-tree  of 
paradise,  87,  87  w5,  88; 
parijata  or  coral,  87,  87w2  ; 
tamala,  43 

Two  beautiful  maidens  in  the 
sea,  the  8,  9,  28,  29; 
Brahmans  Ke£ata  and 
Kandarpa,  The,  54-61,  62- 
66 ;  Princesses,  The,  50- 
52 


Unfading   garland,    the,    53, 
53n2 


Varia  Historia,  ^Elian,  47w3 
Visits   of  Valmlki  and 
Gunadhya  to  Nepal,  97 

Wandering    Jew    fable,    the 

romance  of  Maugis  possibly 

a  form  of  the,  48m 
Warm  and  cool  mangoes,  the, 

78,  79 
Weapon  of  Siva,  the  magic 

staff  a,  68W1 
Weeping  image  on  the  temple 

pillar,  the,  24 
Wendische  Sagen,  E.  Vecken- 

stedt,  45wx 
White     in    Hindu    rhetoric, 

glory,  6n2  ;  Island,  the,  6 


Wicked  Wife,  The  Brahman 
AgniSarman  and  his,  75, 
75w3,  76-77 

Wife  alive  after  her  Death, 
The  Brahman  who  re- 
covered his,  68-70 

Wife  bitten  off,  nose  of  adul- 
terous, 76 

Wife,  The  Merchant  Dhana- 
datta  who  lost  his,  53-54 

Winged  mountains  to  the 
sea,  refuge  of  the,  7w2 

Wings  of  the  mountains, 
Indra  cutting  the,  88n2 

Wishing-tree  of  paradise,  the 
kalpa  tree  or,  87,  87n5 

Witches,  air- flying,  57-59; 
produced  by  fat  of  a  toad, 
flying  power  of,  45nx 

Woman,  eats  human  flesh,  75, 
75nx  ;  issue  from  the  belly 
of  an  elephant,  man  and, 
49 ;  issuing  from  the  belly 
of  a  fish,  59 ;  returns  to  life 
through  ashes  being  thrown 
on  her  pyre,  68,  68w2,  69 

"Wright's  Chaste  Wife," 
story  of  the,  53w2 

Wrong  position  of  Books  VI, 
XII,  XVII  and  XVIII  of 
the  K.S.S.,  106,  109,  113, 
115 

Yellow    fat,    smearing    with 

magic,  45wx 
Youth  regained  by  changing 

one's  skin,  48n 


ADDENDA  AND  CORRIGENDA 


139 


ADDENDA  AND   CORRIGENDA 

The  following  pages  (fully  indexed  in  Vol.  X)  contain  not  merely  corrected 
printer's  errors,  but  additional  references  and  information,  which  I  have  either 
come  across  personally  since  the  publication  of  the  particular  volume  in  question, 
which  have  appeared  in  reviews,  or  which  have  been  forwarded  me  by  some  of 
my  subscribers.  In  this  connection  I  would  especially  mention  Sir  George 
Grierson,  Professor  W.  R.  Halliday,  Dr  A.  H.  Krappe  and  Professor  Paul  Pelliot. 

VOLUME  I 

Page  xxxiii,  line  21  from  top.   For  "  chapters  "  read  "  books." 

P.  2,  lines  12-20.  Cf.  Lacote's  translation  in  Ocean,  Vol.  IX, 
pp.  117,  118. 

P.  10n3.  The  World  Egg.  See  tether  R.  Eisler,  Weltenmantel 
u.  Himmelszelt,  2  vols.,  Munchen,  1910  (esp.  vol.  ii).  The 
material  is  mainly  Iranian. 

P.  12w\  The  reference  from  Melusine  should  read  "  vol.  i, 
1878,  col.  107."  The  extract  given  has  been  translated 
by  Tawney  from  the  French. 

P.  14,  lines  15  and  16  of  note.  "  Gharib  "  and  "  Ajib  "  are 
more  correctly  written  "  Gharib  "  and  "  Ajib." 

P.  15,  line  11  of  note.  For  "  Hola  "  read  "  Holoa." 

P.  16w\  The  bodiless  voice.  For  a  good  example  of  Kledo- 
nomancy  (the  acceptance  of  the  spoken  word  as  an  omen) 
cf.  Halliday,  Greek  Divination,  London,  1913,  p.  229 ; 
cf.  also  Voyage  d'Ibn  Batoutah,  Paris,  1853,  vol.  i,  p.  34  ; 
Anibal,  "  Voces  del  cielo,"  Romanic  Review,  vol.  xvi, 
p.  57  et  seq.    ' 

P.  19na.  Gold  under  pillow.  After  the  Grimm  reference  add  : 
"  See  Bolte  and  Polivka,  Anmerkungen  zu  den  Kinder  - 
und  Hausmdrchen  der  Briider  Grimm,  Leipzig,  1913,  vol.  i, 
p.  542.  The  Marchen  type  of 4  Gold  pieces  under  pillow  ■ 
stories  has  been  examined  with  the  help  of  all  known 
variants  by  A.  Aarne,  in  his  Vergleichende  Marchenfor- 
schungtn,  Helsingfors,  1908,  p.  143  et  seq.  Cf.  also  the 
review  of  K.  Krohn  in  Anzeiger  der  Finnisch-U grischen 
Forschungen,  pp.  1-10.  See  further  Kretschmer,  Neu- 
griechische  Marchen,  1921,  p.  23  et  seq.  ;  Tille,  Verzeichnis 
der  Bbhmischen  Marchen,  FF  Com.  34,  p.  285  ;  Hertel, 
Pantschdkhydna-Wdrttika,  Leipzig,  1923,  p.  119 ;  and 
also  Halliday 's  note  on  p.  165  of  this  volume." 
141 


142  THE  OCEAN  OF  STORY 

Page  24W1.  Virgil,  the  sorcerer.  Add  to  note  :  "  See  Chauvin, 
Bibliographic  des  Ouvrages  Arabes,  viii,  pp.  188-190." 

Pp.  25-29.  Notes  on  "  Magical  Articles."  See  Bolte  and 
Polivka,  op.  cit.9  vol.  ii,  p.  331  ;  Coxwell,  Siberian  Folk- 
Tales,  p.  238  ;  and  Halliday,  Journ.  Gypsy  Lore  Soc, 
3rd  series,  vol.  ii,  1924,  pp.  151-156. 

P.  25,  line  28.  For  "  Scandinavian  Tales  "  read  "  Yule-Tide 
Stories." 

P.  25,  line  37.  For  "  Ashbjornsen  "  read  "  Asbjornsen." 

P.  26,  line  1.  For  "  Hamelin  "  read  "  Hameln." 
line  21.  For  "  Von  "  read  "  von." 
line  41.  For  "  J.  C.  Croker  "  read  "  T.  C.  Croker." 

P.  27,  line  4.  For  "  Kinder  "  read  "  Kinder-." 
line  23.  For  "  Freer  "  read  "  Frere." 

P.  28,  last  line.  Read  "  j .  .  .  Wonderful  ape  Ala,'  which 
occurs  in  Chapter  LVII  of  the  Ocean,  Vol.  V,  pp.  5-13." 

Pp.  42-44.  "  Entrapped  Suitors."  See  Halliday,  Journ.  Gypsy 
Lore  Soc,  3rd  series,  vol.  i,  1922,  pp.  55-58;  Bedier, 
Les  Fabliaux,  Paris,  1925,  pp.  454-457 ;  R.  Kohler, 
Kleinere  Schriften,  vol.  ii,  pp.  445-456 ;  J.  Bolte,  Zeitsch. 
d.  Vereins  f.  Volkskunde,  vol.  xxvi,  p.  19 ;  Fornmanna 
Sogur,  vol.  iii,  p.  67  et  seq. ;  Kretschmer,  op.  cit.,  p.  175 ; 
Mazon,  Conies  populaires  de  la  Macedoine  sud-occidentale, 
Paris,  1923,  pp.  123,  213.  Professor  Jolly  sends  me  a 
German  variant — J.  Ayrer,  "Die  ehrlich  Beckin  mit  iren 
drey  vermeinten  Bulern,"  Dramen  herausg.  von  Keller, 
vol.  iv,  p.  2763  et  seq. 

P.  42.  For  line  8  from  bottom  read  :  "  See  Ind.  Ant.,  vol. 
ii,  1873,  pp.  357-360,  and  ditto,  vol.  ix,  1880,  pp.  2,  3, 
where  G.  H.  Damant  relates,  in  .  .  ." 

P.  44,  line  22.  Insert  "  Early  "  before  "  English." 

line  5  from  bottom :  "  For  variants  of  the  i  Mastermaid ' 
type  see  Bolte  and  Polivka,  op.  cit.,  vol.  ii,  p.  517et  seq." 

P.  46,  line  5  from  bottom.  For  "  Jacobi's  "  read  "Jacobs'." 

P.  46n2.  For  the  laughing  fish  cf.  Mazon,  op.  cit,  p.  137 ; 
Halfs  Saga,  chapter  vii ;  Naumann,  Isldndische  Volks- 
mdrchen,  Jena,  1923,  p.  287  ;  P.  Paris,  Les  Romans  de  la 
Table  Ronde,  vol.  i,  pp.  82,  85  ;  vol.  ii,  pp.  42-43. 

P.  48,  line  12.  For  "  todeath  "  read  "  to  death." 

P.  48w2.  On  "  Svend's  Exploits  "  cf.  the  Eddie  Fjolsvinnsmdl, 
Gering,  Die  Edda,  p.  130  et  seq. 

P.  50W1.  Riddles.  Cf.  The  Story  of  Ahikar,  ed.  F.  C.  Cony- 
beare,  J.  Rendel  Harris,  A.  S.  Lewis,  1898,  pp.  74-79. 


ADDENDA  AND  CORRIGENDA  143 

Page  51ft1.  For  the"Riddle  of  the  Sphinx  "  seeKohler,  Kleinere 
Schriften,  vol.  i,  p.  115  ;  Schmidt,  Griechische  Mdrchen, 
p.  144  ;   and  Apollodorus,  ed.  Frazer,  vol.  i,  p.  347. 

P.  52,  last  3  lines.  Drought.     Cf.  1  Kings  xvii,  1. 

P.  77ft1.  For  the  cock's  crow  see  Wilhehn,  Chinesische  Volks- 
mdrchen,  Jena,  1921,  pp.  201,  212. 

P.  81,  line  11  from  bottom.  For  "sabbarah"  read  "sabbarah." 

P.  82.  Language  of  signs.  For  its  use  among  the  North 
American  Indians  see  G.  Mallery,  Introduction  to  the  Study 
of  Sign  Language,  Washington,  1880.  Cf.  Kautilya, 
Artha&dstra,  I,  xi,  21  ;  I,  xii,  13 ;  and  II,  xxvii,  43. 

P.  84ft2.  The  Ovid  quotation  is  from  Metamorphoses,  viii,  684. 
See  further  Ocean,  Vols.  VI,  p.  122ft2,  and  VII,  p.  126ft2. 

P.  93,  line  9.  For  "  and  "  read  "  on." 

P.  95ft2.  For  "  Freer  "  read  "  Frere." 

P.  98w.  Magical  properties  of  blood.  Three  cases  of  the 
murder  of  children  for  obtaining  offspring  occurred  in 
the  Panjab  as  recently  as  1921,  in  one  of  which  a  barren 
woman  bathed  in  the  blood  of  a  child. 

P.  98ft1.  For  an  interesting  note  on  the  Constantine  legend 
see  Halliday,  Folk-Lore,  vol.  xxxv,  1924,  p.  404. 

P.  101ft1,  line  6  from  bottom.  For  "Holin's  "read  "Hahn's." 
Grateful  snakes.  Add  to  note :  "  See  also  Aarne,  op.  cit., 
p.  1  et  seq." 

P.  109ft1,  lines  1,  2.  In  his  review,  Mr  S.  M.  Edwards  says  : 
"  The  explanation  of  mrigdnka,  an  epithet  of  the  Moon, 
as  *  hare-marked,'  i  because  Hindus  see  a  "  hare  "  in  the 
moon,'  appears  scarcely  correct.  The  words  Sasdnka 
and  Sasidhard  are  applied  to  the  Moon  in  that  sense  ; 
whereas  mrigdnka  signifies  '  the  deer-marked,'  in  allusion 
to  the  alternative  theory  that  there  is  an  4  antelope '  in 
the  Moon."  For  the  moon-hare  see  Briffault,  op.  cit., 
vol.  ii,  pp.  615-619. 

P.  11  On1,  line  8.  A  better  reference  to  St  Hildegard's  work 
would  be  Physica,  vi,  7,  5.  (See  Migne,  Patrologia  Latina, 
cxcvii,  p.  1291.) 

Poison  detectors.  See  further  the  Arthasdstra,  I,  xx. 
Certain  plants  such  as  jivanti  will  keep  off  snakes.  The 
parrot,  the  maina,  and  the  Malabar  bird  shriek  in  the 
presence  of  snake  poison.  The  heron  swoons  in  the  pres- 
ence of  poison,  the  pheasant  becomes  uncomfortable,  the 
amorous  cuckoo  dies,  and  the  eyes  of  a  partridge  lose 
their  natural  colour. 


144  THE  OCEAN  OF  STORY 

Pages  129-132.  External  Soul.  See  further  Vol.  VIII, 
p.  106ft8. 

P.  181,  line  1.  For  "  Freer  "  read  "  Frere." 

P.  142ft2.  For  "  Freer  "  read  "Frere." 

P.  144ft1.  Tree  of  life.  See  also  Wiinsche,  "Die  Sagen  vom 
Lebensbaum  und  Lebenswasser,"  Ex  Oriente  Lux,  vol.  i, 
p.  50  et  seq. 

P.  I6O711.  Datura  poisoning.  The  late  Mr  S.  M.  Edwards 
said  that  in  1921  there  were  twenty-one  cases  of  datura 
poisoning  in  the  United  and  sixty-eight  in  the  Central 
Provinces,  and  that  this  form  of  crime  is  particularly 
prevalent  in  Ghazipur,  Bahraich  and  Gorakhpur.  The 
victims  in  almost  every  case  have  been  drugged  and 
robbed  at  railway  stations. 

P.  170,  line  11.  For  the  "libertine  husband"  cf.  G.  Para- 
bosco,  I  Diporti,  No.  7. 

P.  188ft2.  Ceding  part  of  life.  See  further  Vol.  VIII,  p. 
117ft2. 

P.  190.  Circumambulation.  See  further  Hillebrandt,  Mitt, 
d.  schles.  Gesell.  f.  Volkskunde,  xiii-xiv,  p.  1  et  seq. 

P.  211.  For  a  note  on  the  Kashmiri  word  sdr,  collyrium,  see 
Journ.  Roy.  As.  Soc,  April  1926,  pp.  507,  508. 

P.  212,  line  24.  For  "  asand  "  read  "  asana." 

P.  213,  last  two  lines.  Read  "  .  .  .  De  simpl.  Medic.,  ix, 
25.  ..." 

P.  221.  The  Dohada  motif  occurs  in  Grimm's  tale  of  Rapunzel. 
See  Bolte  and  Polivka,  op.  cit.,  vol.  i,  p.  97.  See  also  Pro- 
fessor Bloomfield's  remarks  in  his  Foreword  to  Vol.  VII, 
pp.  vii,  viii.  The  source  of  the  superstition  appears  to  lie 
in  the  belief  in  transmigration.  The  embryo  remembers 
its  sensations  in  a  former  life.  See  J.  Jolly,  Medicin, 
§40. 

P.  224.  Monkey  and  crocodile.  See  Dahnhardt,  Natursagen, 
iv  (1912),  p.  1  et  seq. 

P.  226.  Persons  pierced  without  knowing  it.  See  A.  Rass- 
mann,  Die  deutsche  Heldensage  und  ihre  Heimat,  ii  (1858), 
p.  235  ;  B.  Kuttner,  Jiidische  Sagen  und  Legenden,  iii, 
1920,  p.  14. 

P.  231  et  seq.  Sacred  Prostitution.  See  Briffault,  The 
Mothers,  vol.  iii,  pp.  210-217. 

P.  241,  lines  10,  11.  Sacred  prostitution  in  Cambodia,  a-nan 
is  not  exactly  a  transcription  of  the  Sanskrit  dnanda.  In 
his  review  of  Hirth  and  Rockhill's  work  in  T'oung  Pao, 


ADDENDA  AND  CORRIGENDA  145 

vol.  xiii,  1912,  p.  467,  Pelliot  says  :  "  Ananda  est  en  effet 
souvent  transcrit  en  chinois,  parce  que  c'est  le  nom  d'un 
des  plus  celebres  disciples  du  Buddha  ;  mais  ce  nom  est 
tou jours  ecrit  A-nan.  On  peut  presque  se  hasarder  a 
predire  qu'on  ne  le  trouvera  jamais  ecrit  avec  l'ortho- 
graphie  des  a-nan  de  Tchao  Jou-koua,  car  le  nan  de 
Tchao  Jou-koua,  au  xiiie  siecle  encore,  se  prononcait 
*nam,  au  lieu  que  le  nan  employe  pour  transcrire  le  nom 
d' Ananda  se  terminait  tou  jours,  comme  il  convenait,  par 
une  nasale  dentale  et  etait  alors  nan  comme  aujourd'hui." 
In  his  review  of  the  Ocean  he  adds  :  "  C'est  peut-etre  le 
Khmer  ram ;  cf.  Bull,  de  VEcole  Frangais  d 'extreme 
Orient,  vol.  xviii,  1918,  pt.  ix,  p.  9." 

Page  242w3.  The  mystical  number  108.  See  further  Vol.  VI, 
p.  14m1.  It  is  also  used  in  documents  before  the  name 
of  the  "  Maharajas  "  or  high  priests  of  the  Bhattia  caste. 
In  any  letter  or  statement  containing  a  reference  to  one 
of  these  Gosains,  the  name  of  the  individual  invariably 
appears  as  "  108  Devadlnandan  Maharaj  "  or  "  108 
Gokulnathji  Maharaj." 

M.  Pelliot  refers  me  to  Bunyiu  Nanjio's  Catalogue  of 
the  Chinese  Translation  of  the  Buddhist  Tripitaka,  1883, 
No.  755  (on  the  108  beads  of  the  Buddhist  rosary) ;  and 
to  W.  F.  Mayers,  "  The  Buddhist  Rosary  and  its  Place  in 
Chinese  Official  Costume,"  Notes  and  Queries  of  China 
and  Japan,  vol.  iii,  pp.  26-28.  M.  Pelliot  is  inclined  to 
see  in  the  number  108  a  multiplication  of  the  12  months 
by  the  9  planets.  I  notice  another  suggestion  pencilled 
in  the  copy  of  .Vol.  I  of  the  Ocean  in  the  Roy.  As.  Soc. 
Library — namely,  that  it  is  obtained  by  the  following 
arrangement  of  the  lucky  3  :    {(3+3)  (3+3)}  3. 

P.  245.  Castes  of  sacred  prostitutes.  The  Sudra  caste  of 
Naikins.  One  of  their  chief  strongholds  is  a  district  in 
Goa,  which  fact  may  account  partly  for  the  suggestion, 
current  in  Bombay  some  years  ago,  that  these  women 
are  descended  from  the  illicit  unions  of  Portuguese  priests 
and  Hindu  women.  Mr  Edwards  states  that  there  is 
little  evidence  to  support  this  view,  and  that  it  is  more 
likely  that  the  women  were  originally  descended  from 
the  courtesans  of  Vijayanagar,  who  must  have  taken 
refuge  in  the  villages  of  the  Carnatic  and  the  South 
Konkan,  when  the  city  was  finally  destroyed  by  the 
Mohammedans . 

VOL.   EX.  K 


146  THE  OCEAN  OF  STORY 

Reference  should  also  be  made  to  the  Mur(a)li  and 
Vaghe  (or  Waghya)  orders  of  mendicants,  of  whom  the 
former  are  girls  and  the  latter  are  male  children  dedi- 
cated to  the  god  Khandoba,  of  Jejuri  (an  incarnation  of 
Siva),  in  the  Poona  district.  For  further  information 
see  Balfour,  Cyclopcedia  of  India,  under  "  Murli," 
vol.  ii,  p.  1012 ;  and  Russell,  Tribes  and  Castes  of  the 
Central  Provinces,  "  Waghya,"  vol.  iv,  pp.  603-606. 
Page  248,  line  5  of  text  from  bottom.  For  south  of  Tunga- 
bhadra,  "  read  "  south  of  the  Turigabhadra." 


VOLUME  II 

P.  2ft1.  The  title  of  Webster's  play  should  be  spelt 
"  Dutchess  of  Malfey." 

P.  28,  line  21.  For  "  send  "  read  "  sent." 

P.  32,  line  27.  For  "  Youth  "  read  "  Truth." 

P.  37,  line  19.  For  "  as  "  read  "  was." 

P  46,  line  14.  For  "  has  "  read  "  hast." 

P.  57ft1.  Horse.  See  M.  Oldfield  Howey,  The  Horse  in 
Magic  and  Myth,  1923. 

P.  76ft1.  For  a  large  number  of  "  lost  wife  "  and  "  declaring 
presence  "  variants  see  Bolte  and  Polivka,  op.  cit.,  vol.  ii, 
p.  329.     Cf.  also  Coxwell,  op.  cit.,  p.  471. 

P.  81.  Rahu  and  eclipses.  Cf.  the  monograph  of  R.  Lasch, 
"  Die  Finsternisse  in  der  Mythologie  und  im  religiosen 
Brauch  der  Volker,"  Arch.  f.  Rel.  Wiss.,  iii,  p.  97. 

Lines  13  and  14  from  bottom.  For  "Tsun  Tsiu" 
read  "  Ch'un  ch'iu."  M.  Pelliot  says  that  the  word  che 
is  always  used  for  "eclipse"  in  the  sense  of  "to  eat." 
Since  the  beginning  of  the  Christian  era,  however,  the 
character  has  been  added  to  "  par  1 'addition  de  la  clef 
de  1"  insecte  '  (laquelle  clef  s'applique  aussi  aux  plus 
grands  reptiles ;  son  emploi  ici  parait  avoir  pour  point  de 
depart  l'idee  du  monstre-dragon  qui  cause  les  eclipses." 

P.  103,  line  10  from  bottom.  Eating  of  human  flesh.  See 
Coxwell,  op.  cit.,  p.  246  et  seq. 

P.  104ft2.  For  the  most  recent  work  on  Walpurgis  night, 
Hallowe'en,  etc.,  see  chapter  iv,  "  The  Sabbat,"  of  Mon- 
tague Summers'  History  of  Witchcraft  and  Demonology, 
London,  1926,  pp.  110-172. 

Page  107ft1.  Overhearing.  Sir  George  Grierson  refers  me  to 
R.  B.  Shaw,  "On  the  Ghalchah  Languages  (Sarikoli)," 


ADDENDA  AND  CORRIGENDA  147 

Journ.   As.   Soc.   Bengal,   vol.   xlv,   pt.   i,   1876,  which 
contains  a  good  example  of  the  motif. 

P.  113ft1.  Eating  human  flesh  unknowingly.  Cf.  Cento 
Novelle  Antiche  (Gualteruzzi's  edition,  No.  lxii). 

Pp.  117-120.  Nudity  in  magic  ritual.  See  further  J.  Hecken- 
bach,  De  Nuditate  sacra,  1911 ;  S.  C.  Mitra,  "  On  a  recent 
instance  of  the  use  of  the  nudity-spell  for  Rain-making 
in  Northern  Bengal,"  Journ.  Anih.  Soc.  Bombay,  vol.  -xii, 
1924,  pp.  919-926  ;  R.  O.  Winstedt,  "  Notes  on  Malay 
Magic,"  Journ.  Malay  Br.  Roy.  As.  Soc,  vol.  iii,  pt.  iii, 
December  1925,  p.  6 ;  Briffault,  The  Mothers,  1927,  vol.  iii, 
pp.  209,  304. 

P.  136ft1.  Conception  through  eating  fruit,  etc.  See  Brif- 
fault, op.  cit.,  vol.  ii,  pp.  457,  458. 

P.  152ft4.  Snakes.     See  further  Vol.  VII,  pp.  233-240. 

P.  169.  Jewel-lamps.  In  Kalhana's  Rdjatarangini  (iv,  15) 
we  read  of  "lamps  formed  of  jewels  (manidipika)." 
Stein  (vol.  i,  p.  121ft15)  says  a  lamp  is  meant  in  which 
a  shining  jewel  takes  the  place  of  a  burning  wick. 

P.  190m1,  line  8.  The  Melusine  reference  should  read  "vol.  i, 
col.  447." 

P.  196m1.  The  Two  Brothers.  See  Bolte  and  Polivka,  op. 
cit.,  vol.  i,  p.  542. 

P.  223ft1.  Forbidden  chamber.  See  Bolte  and  Polivka,  op. 
cit.,  vol.  i,  pp.  20,  409  ;  and  Coxwell,  op.  cit.,  p.  555. 

P.  224ft.  Gil  de  Rais  and  Bluebeard.  See  Vincent  and 
Binns,  Gilles  de  Rais,  London,  1926,  especially  the 
Bibliography  in  Appendix  VI. 

P.  263.  Umbrellas  —  other  forms  of  the  Greek  equivalent 
are  o-kiuSiov  and  o-KiaSio-Kr).  See  Smith's  Dictionary  of 
Greek  and  Roman  Antiquities,  under  "umbraculum, 
umbrella,"  which  includes  the  earliest  Greek  references 
from  Anacreon,  Aristophanes,  etc.  A  woodcut  is  given 
from  Millin's  Peintures  de  Vases  Antiques,  showing  the 
Greek  umbrella  in  use.  The  original  plate  (No.  lxx, 
vol.  ii,  p.  113)  is  well  worth  looking  up.  The  whole 
work  is  a  masterpiece  of  the  engraver's  art.  See  further 
Daremberg  and  Saglio,  Diet,  des  antiquites  grecques 
et  romaines  under  umbrella "  and  "  umbraculum." 
The  article  in  question  seems  to  have  been  brought  to 
Greece  from  the  Middle  East,  like  pheasants,  peacocks 
and  peaches,  not  later  than  the  early  part  of  the  fifth 
century  B.C. 


148  THE  OCEAN  OF  STORY 

Page  264,  line  13.  For  "  eleventh  century  B.C."  read  "  second 

century  a.d." 
P.  280ft6.  For  "  Bowick  "  read  "  Bonwick." 
P.  281,  line  5.  For  M  Exercito  "  read  "  Esercito." 
P.  289ft3.  Insert  "  Hebrceischen  "  before  "  Uebersetzungen." 
P.  289ft4.  For  "  Biblioth."  read  "  Bibliographic" 
P.  294ft2.  For    "Atti,    Series   IV,    .   .    ."    read    "  Atti    delV 

Accademia  dei  Lincei,  Serie  IV,  ..." 
P.  800ft1.  For  "veneris"  read  "venenis"     Omit  "2"  after 

"  fol." 
P.  302ft1.  Cf.  Vol.  VIII,  p.  245.     Clusius  wrote  a  resume,  not 

a  translation,  of  Orta.     Markham's  work  is  not  a  trans- 
lation of  Clusius,  but  of  the  original  Coloquios  dos  simples 

of  da  Orta. 
P.  306ft1.  Proxies  at  marriages.     See  further  Briffault,  op. 

city  vol.  iii,  pp.  223-226.     For  mechanical  defloration  of 

girls  see  ditto,  p.  319. 
P.  307?i2.  Snake = phallus.      See     Eisler,      Weltenmantel     u. 

Himmelszelt,  1910,  p.  123  ;  and  Briffault,  op.  cit.,  vol.  ii, 

pp.  664-669. 
P.  308ft2.  Syphilis.     Add    to    note :      A.    F.    Chamberlain, 

"  Disease  and  Medicine  (American),"  Hastings'  Ency. 

Bel.  Eth.,  vol.  iv,  p.  732. 
P.  310ft3.  Cf.  the  story  of  how  the  enemies  of  Francis  I  of 

France    encompassed    that   monarch's    death   in   1547. 

They  poisoned  his  concubine  with  syphilis  germs. 

VOLUME  III 

P.  2ft2.  Cf.  Hiranandra   Shastri,   "  The  Origin  and  Cult  of 

Tara,"  Mem.  Arch.  Surv.  India,  No.  20,  Calcutta,  1925. 
P.  20ft1.  Self-mutilation.      See     Bolte's     edition    of    Pauli's 

Schimpf  und  Ernst,  vol.  ii,  pp.  258,  259. 
P.  21,  line  13  from  bottom.  Delete  "  Orestes." 
P.  21.   line   5   from   bottom.  Circumcision,  infibulation,  ex- 
cision.    See  Briffault,  op.  cit.,  vol.  iii,  pp.  320-333. 
P.  28ft1.  Faithful  John.     For  references  to   Grimm,   No.  6, 

see  Bolte  and  Polivka,  op.  cit.,  vol.  i,  pp.  42-57. 
P.  29,  line  12.  For  "  Ahichchhatra  "  read  "  Ahichchhatra." 
P.  40ft1.  Mechanical  doll.     See  Coxwell,  op.  cit.,  p.  858 
Page  52ft.  Worms  in  teeth.  Add  to  note :  "  See  also  Codrington, 
The  Melanesians,  Oxford,  1891,  p.  193  ;    J.  Batchelor, 
The  Ainu  and  their  Folklore,  London,  1901,  p.  293  ;  C.  S. 


ADDENDA  AND  CORRIGENDA  149 

Myers,  "Disease  and  Medicine  (Introductory),"  Hastings' 
Ency.  Rel.  Eth.,  vol.  iv,  p.  724. 

Pp.  56-59.  Automata.  M.  Pelliot  refers  me  to  Ganapati 
Sastri's  edition  of  Samardnganastitradhdra,  thought  to 
date  back  to  the  eleventh  century.  In  the  Preface  to 
vol.  i  (Gaekwad's  Oriental  Series,  No.  xxv,  Baroda,  1924) 
we  are  told  that  chapter  xxxi  "  contains  descriptions 
of  various  kinds  of  machines  that  are  not  found  in  other 
Silpa  works,  such  as  the  elephant-machine,  wooden  bird- 
machine  travelling  in  the  sky,  wooden  vimana  machine 
flying  in  the  air,  doorkeeper-machine,  soldier-machine, 
etc.  See  also  the  Preface  to  vol.  ii  (G.  O.  S.,  No.  xxxii). 
See  S.  Levi,  Journ.  As.,  vol.  ccviii,  1926,  pt.  ii,  p.  379. 
Automatons  figure  also  in  the  several  tales  in  the  Chinese 
Tripitaka  (see  Chavannes,  Cinq  Cents  Conies  et  Apologues, 
vol.  ii",  p.  12,  No.  163  ;  vol.  iii,  pp.  167, 170, 171,  No.  427). 
Cf.  the  tale  of  the  Mechanician  and  4he  Painter  in 
Schiefner  and  Ralston's  Tibetan  Tales,  p.  361. 

P.  57,  line  1.  Vitrivius  did  not  write  till  after  Caesar's  death, 
so  is  more  properly  a  contemporary  of  Augustus. 

P.  63.  Overhearing.  Add  Coxwell,  op.  cit.,  p.  163,  and 
Bolte  and  Polivka,  op.  cit.,  vol.  i,  p.  5Snx. 

P.  75.  "  Doctor  Knowall  "  motif.  See  also  Coxwell,  op.  cit., 
pp.  193  et  seq.  and  244,  245  ;  cf.  Wesselski,  Mdrchen  des 
Mittelalters,  pp.  242,  243. 

P.  76.  line  4  from  bottom.  For  "  Irubriani "  read 
"Imbriani." 

P.  105w,  line  15.  For  "  Cabnoy  "  read  "  Carnoy." 

P.  118ft1.  The  Cento  Novelle  Antiche.  The  reference  to 
No.  74  of  this  collection  (occurring  again  in  Vol.  V, 
p.  13ft1)  is  to  the  edition  of  Borghini,  and  not  to  that 
of  Gualteruzzi.  The  same  applies  to  No.  68,  quoted 
in  Vol.  II,  p.  113w.  Owing  to  the  importance  of  this  pre- 
Boccaccio  work,  and  to  the  fact  that  its  early  history 
is  uncertain,  no  excuse  will  be  made  for  the  following 
bibliographical  notes. 

The  work  in  question  is  thought  to  have  been  compiled 
by  one  or  more  authors  at  the  end  of  the  thirteenth  or 
first  quarter  of  the  fourteenth  century.  It  was  edited 
by  Carlo  Gualteruzzi  in  1525  (2nd  ed.,  Milano,  1825), 
and  his  hundred  tales  agree  with  seven  out  of  the  eight 
known  manuscripts.  There  is  also  another  edition,  with- 
out date  or  place,  considered  by  some  to  be  earlier.     A 


150  THE  OCEAN  OF  STORY 

copy  of  this  is  in  the  British  Museum.  I  have  compared 
the  two  copies  very  carefully  and  have  come  to  the  con- 
clusion that  the  undated  one  is  later  than  1525.  In  the 
first  place,  the  "  errata  "  of  the  dated  edition  are  almost 
entirely  found  corrected  in  the  undated  edition,  and  both 
the  length  of  page  and^  lack  of  abbreviated  forms  would 
seem  to  support  this  view.  (Cf.  Brunet,  Manuel  du 
libraire,  vol.  i,  cols.  1736-1738.)  Panzer  (Annales  Typo- 
graphic^ vol.  i,  p.  410)  speaks  of  a  1482  edition,  but 
nothing  is  known  of  it,  and  it  may  even  have  been  an 
unrecorded  version  of  the  Decameron  I  See  Biagi,  Le 
Novelle  Antiche  dei  Codici  Panciatichiano-Palatino,  pp. 
lx-lxii.  With  regard  to  the  title  of  the  work,  Gualteruzzi 
calls  it  Ciento  Novelle  Antike,  but  it  was  later  known  as  II 
Novellino,  and  thus  has  occasionally  been  confused  with 
Masuccio's  work  of  fifty  tales  bearing  the  same  name.1 

The  second  editor  of  the  Cento  Novelle  was  Vincenzo 
Borghini,  who  issued  his  Libro  di  Novelle  et  di  bel  Parlar 
Gentile,  Florence,  in  1572.  It  contains  several  fresh  tales, 
and  the  order  of  most  of  the  others  is  altered.  Of  the 
eight  codexes,  that  known  as  the  Panciatichianus  is  the 
most  interesting,  as  it  contains  about  thirty  tales  and 
proverbs  not  found  either  in  Gualteruzzi  or  Borghini. 
It  was  published  in  1880  by  Biagi,  who  has  included  a 
most  useful  bibliography,  with  notes  on  the  different 
MSS.  (see  p.  lx  et  seq.). 

An  English  translation  by  Storer  has  recently  (1925) 
appeared.  Except  for  tales  57,  58,  80  and  86  it  follows 
Gualteruzzi's  original  text. 

Page  127,  lines  12-15.  Amphitryon  and  Alcmene.  See  Pau- 
sanias'  Book  V,  xviii,  3,  and  Frazer's  note,  vol.  iii,  p.  613. 

P.  152,  line  6.  Momiai,  or  Momiyai.  This  word  means  liter- 
ally "  extract  of  mummie "  (momiya),  and  originally 
meant  this.  In  India  it  is  properly  a  kind  of  bitumen 
said  to  be  brought  from  Persia  and  elsewhere  (momiya 
is  a  Persian  word).  In  Bihar  the  word  is  corrupted  to 
mimiyal.  Cf.  Grierson,  Bihar  Peasant  Life,  §  1158. 
"It  is  said  to  be  extracted  from  the  heads  of  coolies 
who  emigrate  to  the  colonies,  by  hanging  them  head 
downwards  and  roasting  them  over  a  slow  fire.  The 
threat  of  extracting  it  from  the  head  of  a  child  is  there- 
fore an  active  deterrent." 

1  Another  collection  with  a  similar  title  is  Sansovino's  Cento  Novelle. 


ADDENDA  AND  CORRIGENDA  151 

Page  161/11,  line  7  from  bottom.  For  "  Ahmadabad  "  read 
"Ahmadabad." 

P.  201  et  seq.  Magic  circle.  Cf.  the  story  of  Antiochus  in 
Livy,  xlv,  12,  for  an  interesting  use  of  the  circle.  The 
most  complete  treatment  of  the  circle  in  classical 
religious  and  magical  use  is  Eitrem,  Opferritus  und 
Voropfer  der  Griechen  und  Romer,  chapter  i,  "  Der 
Rundgang,"  pp.  6-75.  Delete  lines  6  and  7  from  bottom 
on  p.  201  (i.e.  the  references  to  Bouchet  and  Major). 

P.  205,  line  1.  For  "A.  and  W.  Schott  "  read ."  A.  and  A. 
Schott." 

P.  222ft1.  See  also  Coxwell,  op.  cit,  p.  241. 

P.  225w2.  This  is  a  variant  of  the  "  Declaring  Presence  " 
motif.     See  further  Coxwell,  op.  cit.,  p.  859. 

P.  230ft3.  For  "  viii,  355  "  read  "  viii,  855." 

Pp.  236-239.  "Magic  Obstacles"  motif .  Sir  George  Grierson 
sends  me  the  following  translation  of  a  "  magic  obstacles  " 
tale  told  by  the  Pashais,  a  Dard  tribe  of  Laghman  in 
East  Afghanistan.  It  occurs  in  its  original  form  in  the 
Linguistic  Survey  of  India,  vol.  viii,  pt.  ii,  p.  109  et  seq. 

"  There  was  a  king  who  had  one  son  and  one  daughter. 
The  girl  was  a  cannibal.  The  brother  fled  from  her,  and 
settled  in  another  country,  where  he  lived  with  a  woman. 
He  spent  a  long  time  there,  and  always  kept  two  dogs. 
He  returned  to  his  father's  city  and  found  it  desolate  [his 
sister  having  eaten  up  everyone].  Only  his  sister  was 
there.  She  made  preparations  for  eating  him,  and  he 
became  afraid.  She  said  to  him  :  '  I  am  going  to  eat 
you.'  The  brother  replied  :  4  Good  !  Take  a  sieve  and 
bring  water  in  it  from  the  river,  and  come  back  when  you 
have  sharpened  your  teeth.'  The  sister  went  to  the 
river,  but  before  she  started  she  put  a  drum  before  him 
and  told  him  to  keep  beating  it.  He  caught  a  rat  and 
put  it  on  the  drum.  The  rat  jumped  about  [on  the 
drum]  and  made  it  sound,  and  [while  it  did  so]  the  boy 
ran  away.  The  sister  returned,  and  found  her  brother 
missing.  She  pursued  him.  When  she  began  to  over- 
take him,  he  dropped  a  needle  which  became  a  mountain. 
She  climbed  this  with  great  difficulty.  Again,  he  threw 
down  salt.  It  also  became  a  mountain.  She  climbed 
this  with  great  difficulty.  Again,  he  threw  down  soap. 
It  also  became  a  mountain,  and  she  ascended  to  the  top. 
The  brother  then  ascended  a  tree,  and  she  came  below 


152  THE  OCEAN  OF  STORY 

it.  Just  as  she  was  about  to  eat  her  brother,  his  dogs 
arrived.  He  called  to  them  :  '  Eat  her  in  such  a  way 
that  not  a  drop  of  her  blood  falls  to  the  ground.' 
The  dogs  immediately  tore  her  to  pieces." 
Page  247w\  line  1.  For  "thirteenth"  read  "twelfth." 
Pp.  250-251.  "  Impossibilities "  motif.  For  the  tale  of 
Pharaoh  Nectanebo  and  Lycerus,  King  of  Babylon,  as 
related  in  a  Syriac  MS.  (Cambridge  Univ.  Col.  Add. 
2020  =  S2)  see  Conybeare,  Harris  and  Lewis,  Story  of 
Ahikar,  pp.  77,  78. 

There  is  an  amusing  story  told  in  Nasr  al-Din  (see 
Arratoon,  Gems  of  Oriental  Wit  and  Humour,  p.  32) 
in  which  Hajja  was  entertaining  guests.  He  borrowed 
a  large  copper  pot  from  his  neighbour.  When  return- 
ing it,  he  gave  one  of  their  own  small  pots  with  it.  The 
neighbour  asked  what  this  meant.  He  replied  that  their 
big  copper  had  given  birth  while  in  his  house.  The 
little  one  was  therefore  its  baby.  The  neighbour  took 
both  in.  On  another  occasion  Hajja  called  again  and 
took  the  large  copper  pot,  but  this  time  he  did  not 
return  it.  On  being  asked  for  it  he  very  much  regretted 
to  have  to  inform  the  owner  that  his  pot  was  dead. 
"Dead!"  said  the  owner;  "how  can  you  make  such  a 
felonious  assertion ! "  "  Oh,"  said  Hajja,  "  so  you  are 
incredulous  !  How  easily  you  admitted  the  possibility 
of  its  being  able  to  give  birth  to  a  child  on  the  day 
when  I  gave  you  a  smaller  copper  pot  with  it ;  and  now 
I  tell  you  she  is  dead,  poor  thing !  " 

In  commenting  on  my  note,  M.  Pelliot  gives  some 
interesting  information  on  "  Impossibility  "  expressions. 
"  La  '  corne  de  lievre  '  est  un  terme  usuel  dans  l'lnde," 
he  says,  "  pour  designer  quelque  chose  d'impossible,  et 
l'expression  se  retrouve  dans  la  litterature  chinoise. 
Comme  en  chinois  la  'corne  de  lievre'  (Vou-kiao)  est 
souvent  associee  au  '  poil  de  tortue,'  il  parait  bien  que 
ce  soit  une  expression  bouddhique  venue  de  l'lnde,  car 
la  *  corne  de  lieVre  '  et  le  '  poil  de  tortue  '  se  trouvent,  je 
crois,  pour  la  premiere  fois  en  chinois  dans  la  traduction 
du  Parinirvdnasutra.  L'expression  a  dii  devenir  assez 
populaire  quisque  les  Japonais  l'ont  adoptee,  en  valeur 
purement  phonetique,  pour  ecrire  le  terme  japonais 
tokaku,  4  en  tout  cas,'  '  apres  tout.'  " 

Numerous  English  expressions,  such  as  "making  a  silk 


ADDENDA  AND  CORRIGENDA  153 

purse  out  of  a  sow's  ear,"  "  squaring  the  circle,"  "  gather- 
ing grapes  from  thistles,"  etc.,  will  occur  to  readers. 

Page  268W1.  Cutting  off  heads.  See  also  Hartland,  Legend  of 
Perseus,  vol.  iii,  p.  23  ;  various  references  in  Dawkins, 
Modern  Greek  in  Asia  Minor,  pp.  226,  226ft2,  373 ;  and 
Coxwell,  op.  cit.y  p.  88. 

P.  272ft1,  line  1.  Amys  and  Amylion.  See  Chauvin,  op. 
cit.y  viii,  p.  195. 

P.  280.  Letter  of  Death.  Add  to  note  :  See  Chauvin,  op. 
cit.y  viii,  pp.  145-147. 

P.  287ft1.  For  an  amusing  "  loaning  wife  "  tale  see  Nights, 
Burton,  vol.  vi,  p.  150  ;  and  Chauvin,  op.  cit.y  viii,  p.  44. 

P.  303  et  seq.  Sneezing.  As  a  bad  omen  it  is  frequent  in 
Indian  folklore.  See  Waterfield's  Lay  of  Alha,  pp.  115, 
193,  197-198.  The  omen  generally  turns  out  to  be  true, 
but  in  one  or  two  cases  Rajputs  refuse  to  be  frightened 
by  it  and  win  through.  See  "  The  Lay  of  Brahma's 
Marriage,"  Bull.  School  Orient.  Studies,  vol.  ii,  pt.  iv, 
p.  587. 

P.  321,  line  18.  Eunuchs.  Hijra.  The  word  hijra  means  both 
"eunuch"  and  "hermaphrodite."  In  the  nineties  of 
the  last  century  Sir  George  Grierson  was  informed  on 
good  authority  that  there  was  a  colony  of  hermaphrodites 
at  Pandua  in  the  Hooghly  District  of  Bengal.  People 
who  have  seen  and  examined  them  say  that  the  herma- 
phroditism seems  to  have  been  congenital. 

P.  327,  line  6.  For  "  Tungabhadra  "  read  "  Tungabhadra." 

P.  329.  Add  to  Eunuch  bibliography  :  H.  R.  M.  Chamber- 
lain, The  Eunuch  in  Society ,  London,  1927  (privately 
printed).     See  also  Briffault,  op.  cit.y  vol.  iii,  p.  213. 


VOLUME  IV 
P.  10.  The  Greek  quotation  should,  of  course,  read  :  xa^K^a 

kucXtjctkovctl   6eoi    avope?  oe  ko/ulu'oiv   .    .    . 

P.  14.  "  Le  cheval,"  says  M.  Pelliot,  "  parait  en  realite  avoir 
joue  un  role  assez  faible  dans  les  anciens  sacrifices  chinois ; 
cf.  Granet,  Danses  et  legendes  de  la  Chine  ancienne,  Paris, 
1926,  pp.  153-154." 

Page  16,  lines  27,  28.  Woman  fertilised  by  horse.  See  A.  M. 
Hocart,  "  Phallic  Offerings  to  Hathor,"  Mant  October 
1926,  No.  128,  p.  192  (also  printed,  by  some  curious 


154  THE  OCEAN  OF  STORY 

mistake,  in  Man,  July  1927,  No.  92,  p.  140) ;    Briffault, 
op.  cit.,  vol.  iii,  p.  188. 

P.  51,  line  9  from  bottom.  For  "  myiard  "  read  "  myriad." 

P.  69W1,  line  4.  For  "  Engyion  "  read  "  Engyon."  The 
mothers.  See  C.  Hiilsen,  in  Pauly-Wissowa,  Real- 
encyclopddie,  v,  2568;  and  Briffault,  op.  cit.,  vol.  iii, 
p.  46  et  seq. 

P.  8O711,  last  line.  For  "  227  "  read  "  226." 

P.  126,  line  9.  Dasaratha.  See  N.  B.  Utgikar,  "  The  Story 
of  the  Dasaratha  Jataka  and  of  the  Ramayana,"  Journ. 
Roy.  As.  Soc,  Centenary  Supplement,  October  1924, 
pp.  203-211. 

P.  129n,  line  5.  For  "  Tunghwan  "  read  "  Tung-hun-hou." 
For  trees  and  flowers  of  precious  materials  cf.  Artibus 
Asioe,  1927,  p.  71.     [Pelliot.] 

P.  lUn1,  line  5.   For  "  ther  ain-cloud  "  read  "  the  rain-cloud." 

P.  185.  For  the  most  recent  article  on  Svetadvipa,  see 
W.  E.  Clark,  "  Sakadvipa  and  Svetadvipa,"  Journ. 
Amtr.  Orient.  Soc.,  vol.  xxxix,  pt.  4,  October  1919,  pp. 
209-242. 

P.  229n2,  last  line.  After  "  1881  "  add  "  p.  161."  The 
article  was  reprinted  in  the  Indian  Antiquary,  vol.  x, 
1881,  pp.  292,  293. 

P.  257,  line  20.  Opium.  "  Le  suicide  par  l'opium  en  Chine 
est  moderne."     [Pelliot.] 

P.  272,  line  13.  Widow-burning.  For  "p.  153"  read  "pp. 
44,  45."  Add  to  bibliography  :  Tylor,  Primitive  Culture, 
vol.  i,  p.  459  et  seq. ;  F.  E.  Maning,  Old  New  Zealand, 
London,  1863,  p.  172  et  seq.  ;  H.  Ling  Roth,  Great 
Benin,  Halifax,  England,  1903,  p.  43 ;  J.  Erskine, 
Journal  of  a  Cruise  among  the  Is.  of  the  Western  Pacific, 
1853,  p.  228;  Winternitz,  "Die  Witwenverbrennung," 
Die  Frau  in  den  indischen  Religionen,  S.  A.  aus  dem 
Archiv  fur  Frauenkunde  und  Eugenik,  vol.  iii,  pp.  55-85, 
Leipzig,  1920 ;  Winternitz,  "  Die  Witwe  im  Veda,"  Wiener 
Zeitschrift  f.  Kunde  des  Morgenlandes,  vol.  xxix,  p.  172 
et  seq. ;  Zachariae,  Kleine  Schriften,  Bonn  and  Leipzig, 
1920,  p.  33  et  seq. 

The  satl  stones  in  the  Bombay  Presidency  have  been 
recently  described  by  G.  V.  Acharya,  Proc.  Third  Oriental 
Conference,  Madras,  1925,  p.  237  et  seq.  The  latest 
article  on  satl  I  have  seen  is  E.  Thompson,  "  The  Sup- 
pression of  Suttee  in  Native  States,"  Edinburgh  Review, 


ADDENDA  AND  CORRIGENDA  155 

April  1927,  pp.  274-286.  He  is  shortly  issuing  a  work 
on  the  whole  subject. 
Page  292.  To  the  Nala  bibliography  add  :  Liebich,  Sanskrit- 
Lesebuch,  Leipzig,  1905  (containing  the  Nalopdkhydna 
with  Riickert's  translation) ;  Fritze,  Nal  und  Damajanti, 
metrische  Uebersetzung,  Berlin,  1910;  Caland,  Savitri  und 
Nala,  Utrecht,  1917 ;  Winternitz,  Geschichte  der  indischen 
Litteratur,  vol.  i,  p.  327  ;  S.  Levi,  La  Legende  de  Nala  et 
Damayanti,  "  Les  Classiques  de  l'Orient,"  Paris,  1920 ; 
A.  F.  Herold,  Nala  et  Damayanti,  Paris,  1923;  Dumont, 
P.  E.,  Histoire  de  Nala,  Bruxelles,  1923 ;  and  N.  M. 
Penzer,  Nala  and  Damayanti,  London,  1926. 

VOLUME  V 

P.  llw1.  Gold-spitting.  Add  to  note  :  For  a  similar  trick 
played  by  the  courtesan  see  Bolte  and  Polivka,  op.  cit., 
vol.  iii,  p.  3  et  seq. ;  Aarne,  Vergleichende  Mdrchenfor- 
schung,  p.  83  et  seq. ;  and  cf.  Krohn,  Anzeiger  der  Finnisch- 
Ugrischen  Forschungen,  p.  4  et  seq.  See  further  the  note 
on  "  gold-spitting  "  by  Professor  Halliday  on  pp.  164, 165 
of  this  volume. 

P.  66,  line  9  from  bottom.  "  Where  mice  nibble  iron." 
For  classical  references  see  Knox  —  Headlam,  The 
Mimes  of  Herodas,  iii,  76,  p.  153 ;  and  Weinrich's  note 
on  Seneca,  Apocolocyntosis. 

Professor  Halliday  informs  me  that  in  Greek  and 
Roman  usage  the  proverb  usually  means  a  country  so 
poor  that  mice  have  to  gnaw  iron  in  desperation  [cf.  our 
"poor  as  a  church  mouse"].  It  means  the  "land  of 
nowhere  "  only  secondarily  and  less  usually. 

P.  SOn2.  Faithless  wife.  Add  to  note  :  Chauvin,  op.  cit.t 
viii,  p.  120. 

P.  117.  The  servant  who  looked  after  the  door.  I  find 
this  in  the  Persian  (?)  collection  of  "  fool "  stories, 
Mutdyabdt  i  Mulld  Nasr  al-Din  (a.h.  1305).  See 
N.  Arratoon,  Gems  of  Oriental  Wit  and  Humour  .  .  .  of 
Molla  Nasraddin,  Calcutta,  1894,  p.  15. 

P.  122ft.1  The  woman  with  a  hundred  lovers.  Add]  to 
note:  See  further  Wesselski,  Mdrchen  des  Mittelaliers, 
pp.  185-187.  #* 

P.  132n.2  Imaginary  debt  and  payment.  Very  similar  to 
the  Japanese  story  about  the  smell  of  fried  eels  is  an 


156  THE  OCEAN  OF  STORY 

amusing  tale  in  the  Cento  Novelle  Antiche  (Gualteruzzi, 
No.  ix).  Here  a  poor  Saracen  holds  a  loaf  over  the  pot 
of  a  cook,  thus  letting  the  savoury  steam  soak  into  it. 
The  cook  demands  payment,  and  finally  the  case  is  sub- 
mitted to  the  "  wise  men  "  of  the  country.  It  is  decided 
that  as  the  cook  takes  money  for  the  food  he  sells,  he 
must  in  this  case,  where  he  has  sold  only  steam,  be 
content  with  the  sound  of  money  as  payment. 

Page  15Sn.  Grateful  animals.  Add  to  note :  See  also  Coxwell, 
op.  cit.,  pp.  259,  260. 

P.  166.  Pretending  to  be  dead.  In  the  Persian  collection  of 
Nasr  Al-Din  are  two  stories  not  merely  of  pretending, 
but  actually  of  believing  that  death  had  occurred.  In 
the  first  (Arratoon's  translation,  p.  35),  Hajja's  death  is 
foretold  when  his  donkey  should  neigh  three  times. 
When  this  happened  he  concluded  he  must  be  dead,  and 
insisted  on  being  conveyed  to  the  cemetery.  The 
"  mourners,"  however,  lost  their  way,  whereupon  Hajja 
raised  himself  from  the  bier  and,  pointing  in  a  certain 
direction,  exclaimed  :  "  That  was  the  way  I  always  went 
to  the  cemetery  when  I  was  alive." 

The  second  tale  (Arratoon,  p.  47)  relates  how  Hajja 
once  asked  his  wife  what  were  the  signs  of  death.  She 
replied  that  when  a  man's  body  and  hands  were  cold  he 
was  dead.  One  very  cold  day,  while  ascending  a  hill  with 
his  donkey,  he  chanced  to  feel  his  hands  and  then  his 
body.  Both  were  cold,  so  he  concluded  that  he  must 
be  dead.  Accordingly  he  lay  down  on  the  hill.  Mean- 
while a  number  of  wolves  approached  his  donkey  and 
tore  it  into  pieces.  Hajja  cried  out :  "  Oh,  ye  wolves, 
eat  the  donkey,  for  the  owner  is  dead ;  if  I  was  alive 
be  sure  I  would  have  made  it  hot  for  you  ! " 

P.  168.  "  Story  of  the  Fools  and  the  Bull  of  Siva."  Cf.  the 
story  in  the  Linguistic  Survey  of  India,  vol.  v,  pt.  ii,  p.  161 
et  seq.     The  animal  here  is  not  a  bull,  but  an  elephant. 

P.  186.  "  Story  of  the  Rogue  who  managed  to  acquire  Wealth 
by  speaking  to  the  King."  A  comical  repetition  of  the 
above  was  actually  witnessed  by  Sir  George  Grierson 
in  India.     He  describes  the  incident  as  follows  : 

"In  a  certain  district  there  was  a  planter  —  a  most 
popular  man,  but  so  hard  up  that  he  had  exhausted  all 
his  credit,  and  the  Indian  bankers  refused  to  advance 
him  money  necessary  for  his  outlay.     It  chanced  that  at 


ADDENDA  AND  CORRIGENDA  157 

this  time  the  Lieutenant-Governor  of  Bengal  was  making 
an  official  visit  to  the  headquarters  of  the  district,  and 
was  arriving  by  special  train.  The  planter,  whom  we 
may  call  4  X,'  met  the  train  at  a  watering-station  some 
twenty  miles  from  the  terminus,  and  asked  the  aide-de- 
camp for  permission  to  travel  by  it,  as  he  was  in  a  hurry. 
The  aide-de-camp  welcomed  him,  and  gave  him  the  lift. 
At  the  terminus  *  X '  issued  from  the  train  in  the 
midst  of  the  Lieutenant-Governor's  staff,  the  observed 
of  all  observers — there  being,  of  course,  an  assembly  of 
notables  (including  the  chief  bankers)  to  welcome  the 
Lieutenant-Governor . 

"  It  was  said  that,  after  this,  4X '  enjoyed  a  temporary 
almost  unlimited  credit  in  the  local  money  market.  I 
saw  the  arrival  of  4  X  '  with  my  own  eyes,  and  heard  the 
amused  and  admiring  talk  of  his  fellow -planters." 

Page  193.  Note  on  Nail-marks  and  Tooth-bites.  For  a  refer- 
ence to  amorous  scratches  see  the  description  of  the 
svayamvara  in  Kalidasa's  Raghuvamsa,  vi,  17. 

P.  194,  line  33.  For  "  Dasanchachhedya  "  read  "  Dasanach- 
hedya." 

P.  218  et  seq.  The  Burzoe  legend.  Sir  Denison  Ross  has 
now  added  to  his  authoritative  Foreword  to  Vol.  V  by 
a  note  in  Journ.  Roy.  As.  Soc.,  July  1926,  pp.  503-505, 
and  an  article  in  Bull.  School  Oriental  Studies,  vol.  iv, 
pt.  3,  1927,  pp.  441-472,  entitled  "  An  Arabic  and  a 
Persian  Metrical  Version  of  Burzoe 's  Autobiography 
from  '  Kalila  and  Dimna.'  "  The  Persian  version  is 
by  Qani'i,  of  which  a  unique  MS.  is  preserved  in  the 
British  Museum,  and  the  other  MS.  is  by  Naqqash,  of 
which  only  two  copies  are  known  to  exist.  Owing, 
therefore,  to  their  great  scarcity,  their  reproduction 
with  notes  forms  an  important  addition  to  Panchatantra 
research.  See  Pelliot's  remarks  in  T'oung  Pao,  vol.  xxv, 
1927,  p.  136. 

P.  255  et  seq.  The  classical  versions  of  the  story  of  Rhampsi- 
nitus.  Professor  Halliday  tells  me  that  it  is  almost 
certain  that  the  tale  dates  back  to  the  Telegonia  of 
Eugammon  of  Cyrene,  the  last  of  the  cyclic  poets.  He 
mentions  the  gift  of  a  bowl  ornamented  with  scenes 
from  the  history  of  Agamedes  and  Augeas.  No  other 
story  is  known  which  would  correspond  to  the  drawings. 
If  this  is  accepted,  the  tale  must  have  been  known  to 


158  THE  OCEAN  OF  STORY 

the  Greeks  before  the  time  of  Herodotus.  This  does  not 
affect  my  contention  that  it  is  of  Egyptian  origin.  On 
the  contrary,  if  anything,  it  supports  the  view,  for  even 
Eugammon  is  "  Eugammon  of  Cyrene." 

See  further  Pauly-Wissowa,  Realencyclopadie,  under 
"Agamedes." 

As  regards  analogues  of  the  story,  I  have  received  two 
versions.  As  the  first  is  unpublished,  I  give  the  resume  of 
it  as  sent  me  by  Colonel  Lorimer  (via  Sir  George  Grierson). 
It  is  from  Gilgit,  an  outlying  province  in  the  extreme 
north-west  of  India,  and  is  in  the  Shina  language. 

A  father  and  a  son,  expert  thieves,  made  a  hole  in  the 
wall  of  the  King's  Treasury,  by  quite  ordinary  means, 
and  carried  off  all  the  King's  treasures.  They  returned 
again  to  search  for  more  loot.  The  father  entered  the 
Treasury,  while  the  son  remained  outside.  The  father 
knocked  down  some  pots,  and  so  woke  up  the  guards,  who 
seized  him.  He  tried  to  escape  by  the  hole,  and  a  tug-of- 
war  followed,  the  guards  pulling  him  inwards  by  the  legs, 
and  the  son  pulling  him  outwards  by  the  head.  Finding 
he  could  not  get  him  out,  the  son  cut  off  the  father's  head 
and  went  off  with  it.  In  due  course  the  King  had  the  de- 
capitated body  hung  up  to  act  as  a  trap  for  its  mourning 
relatives. 

After  that  the  detail  is  different.  The  mother  succeeds 
in  relieving  her  feelings  with  impunity  in  the  presence  of 
the  corpse  by  dropping  and  breaking  a  gourd  of  milk 
as  she  passes  it,  and  ostensibly  weeping  over  the  lost 
contents. 

Then  follow  several  episodes  in  which  the  thief  soon 
gets  the  better  of  his  would-be  captors.  There  is  a  lot 
about  the  flesh  of  a  camel  he  killed  and  an  old  woman. 
This  also  appears  in  a  Bakhtiari  story,  in  which  also 
there  is  a  dead  hand  (possibly  arm),  corresponding  to 
Herodotus'  dead  arm. 

In  the  Shina  story  the  thief  further  wins  the  respect 
and  enthusiastic  approval  of  the  king  by  dealing  very 
adequately  with  another  king  who  had  insulted  him, 
the  thief's  king,  by  refusing  him  his  daughter  as  wife  for 
his  son,  on  the  grounds  of  his  inability  to  deal  with  the 
thieves  in  his  kingdom.  The  thief  not  only  secures  the 
foreign  king's  daughter  for  his  king's  son,  but  also  her 
sister  for  himself.     In  recognition  of  his  ability  in  deal- 


ADDENDA  AND  CORRIGENDA  159 

ing  with  foreign  affairs  his  king  makes  him  "King  for 
External  Affairs,"  retaining  to  himself  only  the  control 
of  "  Internal  Affairs." 

"  And  so  they  continued  to  live  happily,  eating  and 
drinking." 

The  other  variant  has  been  sent  me  by  Professor  T.  F. 
Crane.  It  is  to  be  found  on  p.  73  of  C.  C.  Jones'  Negro 
Myths  from  the  Georgia  Coast,  Boston  and  New  York,  1888. 
It  is  entitled  "  Brother  Lion,  Brother  Rabbit,  Brother 
Fox,  and  Brother  Raccoon."  It  contains  practically  all 
the  incidents  of  the  Rhampsinitus  story.  The  first  few 
sentences,  as  transliterated  from  the  negro  vernacular 
by  Professor  Crane,  will  be  sufficient  to  show  its  amusing 
style: 

44  Brother  Lion,  he  keeps  a  bank.  In  that  bank  he  has 
chickens,  and  hogs  and  sheep.  Brother  Fox  is  married 
to  Brother  Coon's  daughter.  Brother  Fox's  father-in- 
law  is  a  rogue.  Brother  Coon  and  Brother  Rabbit  make 
a  plan  to  rob  Brother  Lion's  bank,  and  they  used  to  take 
things  out  of  it  every  now  and  then,  and  nobody  can  find 
out  who  does  the  stealing.  Brother  Fox,  Brother  Rabbit 
and  Brother  Coon,  they  were  fast  friends  and  kept  con- 
stant company.  Brother  Rabbit  tells  Brother  Lion  that 
he  knows  the  man  who  robs  his  bank,  but  he  don't  want 
to  tell  his  name,  and  he  advises  Brother  Lion  to  set  a  steel 
trap  to  catch  the  thief.  Brother  Lion  does  as  he  says, 
and  the  next  night,  when  Brother  Coon,  Brother  Fox 
and  Brother  Rabbit  went  to  rob  the  bank  again,  Brother 
Coon  walked  on  the  trap  and  it  caught  him  by  the  foot. 
The  thing  broke  Brother  Coon's  leg,  and  it  hurt  him  very 
badly,  but  he  was  afraid  to  holler,  because  if  he  did  holler, 
he  knew  that  Brother  Lion  was  going  to  run  there  and 
kill  him.  So  he  lay  down  and  moaned,  and  begged  his 
friends  to  help  him.  Brother  Fox  and  Brother  Rabbit, 
they  study  over  the  thing,  and  they  make  up  their  minds 
if  Brother  Lion  finds  Brother  Coon  in  the  trap,  he  is 
going  to  kill  not  only  Brother  Coon,  but  will  send  and 
kill  all  the  family.  Then  they  conclude  that  the  best 
thing  to  do  is  that  Brother  Fox,  who  is  his  son-in-law, 
must  take  a  sword  and  chop  Brother  Coon's  head  off 
and  bury  it,  and  that  he  skin  Brother  Coon  and  bury 
his  hide  and  his  clothes,  and  leave  Brother  Coon  naked 
in  the  trap,  so  nobody  can  tell  who  was  caught.  ..." 


160  THE  OCEAN  OF  STORY 

Page  284.  M.  Pelliot  says  that  a  large  portion  of  the  Ka-gyur 
had  been  translated  by  the  beginning  of  the  eleventh 
century.  He  refers  me  to  a  Chinese  version  which  was 
translated  at  the  end  of  the  third  century  (J;he  exact 
date  is  uncertain).  For  this  see  E.  Huber  "Etudes  de 
Litterature  Bouddhique,"  Bull,  de  Vllcole  Frangaise 
d' extreme-orient,  vol.  iv,  1904,  pp.  698-726  (701-707),  and 
Chavannes,  Cinq  cents contes  et  apologues,  vol.  ii,  pp.  380-388, 
and  vol.  iii,  p.  146. 

VOLUME  VI 

P.  xxiii.  Preface,  line  9.  For  "  sixteen  (really  fifteen) "  read 
"  seventeen  (really  sixteen)." 

P.  61,  lines  2  and  3.  The  word  talisman.  In  Folk-Lore,  vol. 
xxxv,  1924,  p.  230,  Professor  Dawkins  points  out  that 
certain  magical  figures  found  in  Thrace  practically  corre- 
spond to  what  we  mean  by  talisman,  and  that  the  words 
used  for  them  is  reXea/ma  from  reAw,  which,  in  the  sense 
employed,  means  "  to  enchant."  He  considers  it  prob- 
able that  both  the  English  talisman  and  the  Arabic  tilsam 
are  independent  borrowings  from  the  Greek.  This  would 
explain  the  final  n,  as  the  mediaeval  Greeks  pronounced 
reXecr/uLa  as  TeXear/mav.  There  appears  to  be  no  Semitic 
derivation  for  the  Arabic  word — a  fact  that  supports  the 
Greek  origin. 

P.  118,  line  9  from  bottom.  Feet  turned  wrong  way.  This 
is  quite  a  common  feature  in  Indian  folklore.  See 
Grierson,  Bihar  Peasant  Life  (1st  ed.),  p.  408,  where 
the  kichin  (a  kind  of  lamia)  has  feet  back  to  front. 
In  this  way  the  wise  can  recognise  her.  Some  years 
ago  Whitley  Stokes  told  Sir  George  Grierson  of  an  Irish 
legend,  that  when  the  devil  wanted  to  say  his  prayers, 
he  was  unable  to  do  so,  because  his  knees  bent  the 
wrong  way  (backwards  instead  of  forwards). 

P.  147,  last  line.  For  "  ofnight  "  read  "  of  night." 

P.  150n,  line  7.  The  reference  to  Henderson's  Folk-Lore  of 
the  Northern  Counties  is  to  the  1879  edition.  The 
corresponding  page  to  the  first  edition  is  19. 

P.  150n\  line  2.  For  "  Aapaai "  read  "  Aa/wof." 

P.  166  (also  p.  240).  Fruit  containing  jewels  or  money.  Cf. 
Cento  Novelle  Antiche  (Gualteruzzi),  No.  lxxix. 

P.  191,  line  12.  Sudraka.  See  Keith,  Sanskrit  Drama,  pp. 
128,  129. 


ADDENDA  AND  CORRIGENDA  161 

Page  231.  Frame-story.     Reference  should  be  made  to  J. 
Przyluski,  "Le  Prologue- Cadre  des  Mille  et  une  Nuits," 
Journal  Asiatique,  1924,  pp.  101-137. 
P.  241,  line  16.  The  Chauvin  reference  should  read  "  .  .  .  v, 

pp.  144,  145." 
P.  242nx.  For  "  vol.  lxxiv,  Leipzig,  1920 "  read  "  vol. 
lxxv,  Leipzig,  1921."  Francke  has  now  published  a 
further  article  on  the  Tibetan  version  of  the  Vetala  tales  : 
"  Zur  tibetischen  Vetalapancavims'atika  (Siddhikur)," 
Zeitschr.  d.  d.  morgen.  GeselL,  Neue  Folge,  Band  II, 
Leipzig,  1923,  pp.  239-254. 

P.  264,  line  2.  For  "  No.  2  of  Jiilg  "  read  "  No.  1  of  Julg." 

P.  264,  line  3.  For  "  No.  4  of  Coxwell  "  read  "No.  3  of 
Coxwell." 

P.  269,  line  13.  For  "  there  s  little  in  comimon  "  read  "  there 
is  little  in  common." 

P.  273,  last  line.  The  sabda-bhedi  arrow,  which  strikes  what 
is  heard,  is  a  familiar  feature  in  Hindu  legend.  In  the 
Alha  cycle  of  folk-epics,  Prithiraj  of  Delhi  has  such  an 
arrow,  and  with  it  hits  the  sword-wound  of  a  severely 
wounded  ally,  so  as  to  sew  up  the  wound,  and  enable 
the  ally  to  go  on  fighting. 

P.  282w6.  Sirens.  Add  to  note  :  V.  Berard,  Les  Pheniciens 
et  VOdyssee,  vol.  ii,  p.  333  et  seq.  ;  and  Daremberg  and 
Saglio,  Dictionnaire  des  Antiquites  grecques  et  romains, 
vol.  iv,  pt.  2,  pp.  1353-1355. 

P.  283w4.  For  "  Brumond  "  read  "  Brumund." 

P.  286.  The  tale  from  the  Nights  is  found  also  in  the  Cento 
Novelle  Antiche  (No.  iii  of  Gualteruzzi's  edition),  where 
the  boring-worm,  horse  and  baker  incidents  are  all 
repeated. 

P.  287.  For  another  variant  of  the  "  lost-camel  "  story  see 
Linguistic  Survey  of  India,  vol.  viii,  pt.  i,  p.  278. 

P.  287n2,  line  3.  For  "  translations  "  read  "  translation." 

P.  290w3.  For  "  Sunblad  "  read  "  Sundblad." 

P.  291w4.  For  "  1915  "  read  "  1885." 

P.  293.  Add  to  the  Andersen  bibliography :  L.  M.  Shortt, 
"  H.  C.  Andersen  and  Fairyland,"  Fortnightly  Review, 
July-December  1925,  pp.  190-201 ;  Clausen  and  Marr, 
"  King,  Queen  and  Knave,"  Argosy,  vol.  i,  December 
1926,  pp.  145,  146. 


VOL.    IX. 


162  THE  OCEAN   OF  STORY 

VOLUME  VII 

Page  xxix.  Change  of  sex.  To  the  list  by  Dr  W.  N.  Brown 
must  now  be  added,  ''Change  of  Sex  as  a  Hindu  Story 
Motif"  Jonrn.  Amer.  Orient.  Soc,  vol.  xlvii,  1927,  No.  1, 
{>]).  3-24.     See  further  below. 

P.  92??1,  line  4.   Delete  the  "  s  "  in  "  Egypts." 

P.  103,  line  17.  "And  kissed  her."  I  believe  I  am  correct 
in  saying  that  this  is  the  only  time  kissing  is  mentioned 
in  the  whole  of  the  Ocean  of  Story.  This  seems  extra- 
ordinary, especially  when  we  remember  the  large  number 
of  love  scenes  introduced  into  the  work,  and  the  existence 
(from  about  a. p.  250)  of  Vatsyayana's  Kama  Sutra,  in 
which  a  complete  chapter  (iii)  is  devoted  to  the  subject. 
The  explanation  must  lie  in  the  fact  that  kissing,  as  we 
understand  it,  was  unknown  in  the  Vedas  and  only  rarely 
indulged  in  during  the  period  assigned  to  the  Maha- 
bhdrata  (cf.  Book  III,  chapter  cxii,  12).  Moreover,  the 
"  sniff-kiss  "  of  the  Vedas  still  exists  in  parts  of  India, 
as  it  also  does  among  many  Mongol  and  semi-civilised 
peoples.  The  kiss  can  be  described  as  very  rare  among 
all  the  lower  races,  the  typical  primitive  kiss  consisting 
of  the  contact  of  the  nose  and  cheek  followed  by  inhala- 
tion. The  mouth  kiss  would  certainly  be  unknown  in 
the  time  of  Udayana  and  Naravahanadatta.  See  further 
Hopkins,  '  The  Sniff-Kiss  in  Ancient  India,"  Journ. 
Amer.  Orient.  Soc.,  vol.  xxviii,  1907,  pp.  120-134  ;  and 
Crawley,  "  Kissing,"  Hastings'  Ency.  Rel.  Eth.,  vol.  vii, 
pp.  739-744. 

P.  107.  Sandalwood.  Among  the  earliest  mediaeval  refer- 
ences may  be  mentioned  that  by  the  Chinese  writer, 
Chau  Ju-Kua.  See  Ilirth  and  RockhiU's  edition  of  his 
Chu-fan-chi,  pp.  208,  209. 

P.  126n2,  lines  3  and  4.  The  Mclusine  reference  should  read 
"  vol.  i,  col.  447." 

P.  191//1.  The  name  of  and  reference  to  Professor  Bloomfield's 
article  should  be  corrected  as  follows  :  "  On  Recurring 
Psychic  Motifs  in  Hindu  Fiction  .  .  .,"  Journ.  Amer. 
Orient.  Soc.,  vol.  xxxvi,  pp.  57,  58. 

P.  222  et  seq.  Change  of  Sex.  As  mentioned  above,  Dr 
W.  N.  Brown  has  recently  issued  an  article  on  change 
of  sex  in  Hindu  fiction.  Although  the  author  was  kind 
enough  to  send  me  proofs  in  advance  for  use  in  the  Oceant 


ADDENDA  AND  CORRIGENDA  163 

my  volume  was  already  in  print.  The  article  in  question 
is  of  great  importance  and,  among  many  other  things, 
clearly  shows  that  stories  of  sex-changing  water  are  quite 
common  in  folk-tales  (at  any  rate  in  Hindu  fiction). 
Thus  my  remark  at  the  bottom  of  p.  225  requires 
qualification. 

Dr  Brown  deals  first  with  bathing  in  enchanted  water, 
dividing  the  first  section  into  (a)  Change  of  man  into 
woman — unexpected,  unwelcome  ;  (b)  Change  of  woman 
into  man — unexpected,  welcome.  The  next  sections 
deal  respectively  with  change  of  sex  as  a  curse  or  blessing ; 
exchanging  sex  with  a  Yaksha  ;  change  brought  about 
by  magic  objects  and  charms  ;  resulting  from  righteous- 
ness or  wickedness  ;  and  finally  the  origin  of  the  notion 
of  sex  change. 

Page  231.  Pretended  change  of  sex.  See  W.  Crooke,  "Simu- 
lated Change  of  Sex  to  Baffle  the  Evil  Eye,"  Folk-Lore, 
vol.  xxiv,  p.  385  ;  also  Stein  and  Grierson,  Hatirri's  Tales, 
pp.  29,  30.  Sir  George  Grierson  tells  me  that  in  the 
Radhavallabhi  sect  the  men  pretend  to  be  Radha,  and 
dress  in  women's  clothes,  even  pretending  to  be  disabled 
once  a  month  like  women. 

P.  237,  last  line.  This  work  will  not  be  issued  until  early  in 
1928. 

P.  250  et  seq.  Self-sacrifice.  Dr  W.  N.  Brown  sends  me  the 
following  additional  references  :  Hitopadesa  (Narayana's 
version),  iii,  7;  Benfey,  Pantschatantra,  i,  414;  Dracott, 
Simla  Village  Tales,  p.  194  ;  Pantalu,  Folklore  of  the 
Telugus  (3rd  ed.),  p.  51. 

He  would  differentiate  the  versions :  (1)  The  hero 
kills  his  son,  and  others  of  his  family  also  die  (Vetdla- 
pahchavirhsati,  Hitopadesa) ;  (2)  No  blood  is  shed 
(Tuti-ndmah,  Dracott,  Pantalu).  The  stories  are  related 
genetically  within  the  two  groups — that  is,  the  modern 
Indian  oral  tales  are  derived  from  the  Persian,  not  the 
Sanskrit. 

P.  252,  line  11.  The  boy's  laugh.  The  Forty  Vazirs.  The 
same  story,  with  minor  variations,  will  be  found  in  the 
Linguistic  Survey  of  India,  vol.  viii,  pt.  1,  p.  367. 

P.  270.  Bibliography  of  the  Vetdlapanchavimsati.  After 
44  Gothenburg,  1901  "  add  Deromps,  M.,  Les  vingt-cinq 
reciis  du  mauvais  genie  traduits  de  Vhindi.  Paris,  1912. 


164  THE  OCEAN  OF  STORY 

VOLUME  VIII 

Page  19,  line  21.  "Festival  .  .  .  called  Pongol."  See  the 
excellent  description  of  this  festival  in  Dubois,  Hindu 
Manners,  Customs  and  Ceremonies,  3rd  ed.,  Oxford,  1906, 
p.  571  et  seq. 
P.  58w\  "  Bathing  -  dress  dripping  with  moisture."  Sir 
George  Grierson  sends  me  a  possible  explanation  of 
hrita-vastrd  ' ardra-vasand.  He  suggests  that  vastra 
means  the  outer  garment,  and  vasana  the  under  garment, 
the  vetement  oVintimite.  In  Bengal  women  bathe  with 
their  under  (and  only)  garment  on  them.  This  is  very 
thin,  and  they  walk  home  unconcernedly,  almost  nude, 
owing  to  the  transparent  wet  clothes  clinging  to  their 
limbs.  Up-country  Hindus  are  horrified  at  this,  and 
there  is  a  proverb  about  the  Bengali  woman  "  saying 
'  hethd  hethd  '  when  she  means  *  hither.'  Modestly  cover- 
ing her  face,  and  yet  displaying  her  vulva  ;  deserting 
her  husband,  and  hastening  to  a  lover — so  shines  in  her 
glory  the  fair  one  of  the  noble  Bangali." 

The  swan-maiden  puts  her  outer  garment  (her  vastra) 
of  feathers  on  the  bank,  but  bathes  in  her  vasana,  which 
is,  of  course,  wet  when  she  comes  out  of  the  water.  She 
is  thus  ardra-vasand.  As  her  outer  garment  of  feathers 
has  been  taken  away,  she  is  also  hrita-vastrd. 
P.  59n3.  Gold-spitting.  I  am  indebted  to  Professor  Halliday 
for  the  following  note  : — 

The  magical  property  of  dropping  or  spitting  gold, 
jewels  (vel  sim),  habitually  occurs  in  three  groups  of 
stories : 

(/)  In  stories  related  to  Frau  Holle  (Grimm,  No.  24),  in 
which  two  sisters  meet  with  their  respective  deserts ;  it 
is  frequently  part  of  the  good  girl's  reward  that  whenever 
she  opens  her  mouth  to  speak,  gold  and  jewels  drop  out 
of  it,  and  part  of  the  bad  girl's  punishment  that  toads  or 
other  vermin  drop  similarly  from  her  lips.  Gold-spitting 
of  this  type  is  irrelevant  here. 

(Ha)  A  donkey  or  other  animal,  which  vomits  or 
excretes  gold,  is  frequently  one  of  the  Magical  Articles 
acquired  by  the  hero  and  stolen  by  the  villain  in  variants 
of  Grimm,  No.  54  (see  Bolte  and  Polivka,  op.  cit.,  vol.  i, 
p.  470  et  seq.). 

(lib)  A  fictitious  gold-dropping  donkey  figures  in  what 


ADDENDA  AND  CORRIGENDA  165 

is  really  a  burlesque  form  of  Ila,  the  Sham  Magical 
Articles,  with  which  the  clever  hero  dupes  his  adversaries 
(see  Bolte  and  Polivka,  op.  cit.,  vol.  ii,  pp.  1-18).  Con- 
nected with  this  group,  though  it  is  more  exactly  to  be 
classed  as  belonging  to  one  of  the  hybrid  forms  men- 
tioned below,  is  the  fraudulent  gold-spitting  monkey 
of  Vol.  V,  p.  11.  For  other  examples  where  the  gold- 
producing  animal  is  *  salted  '  by  being  given  gold  pieces 
to  eat,  see  Clouston,  Popular  Tales  and  Fictions,  vol.  ii, 
p.  274  ;  Campbell,  Popular  Tales  of  the  West  Highlands, 
vol.  ii,  p.  247  ;  Cosquin,  Contes  Populaires  de  Lorraine, 
vol.  i,  p.  108  ;  Journal  of  the  Gypsy  Lore  Society,  3rd 
series,  vol.  iv,  p.  99  ;  cf.  also  Dozon,  Contes  AWanais, 
No.  23,  p.  177. 

(///)  In  variants  of  Grimm,  Nos.  60  and  85  (see  Bolte 
and  Polivka,  op.  cit.,  vol.  i,  p.  542  ;  vol.  iii,  p.  3),  the  hero 
acquires  the  gift  of  spitting  gold,  or,  a  somewhat  more 
comfortable  peculiarity,  of  finding  gold  beneath  his 
pillow  every  morning,  through  having  eaten  part  of  a 
magical  bird. 

There  is  an  obvious  similarity  between  II  and  III,  for  it 
is  usual  in  III  for  the  hero  to  be  deceived  by  a  courtesan, 
who  tricks  him  into  betraying  his  secret,  causes  him  to 
vomit  the  bird's  heart  (vel  sim),  and  eats  it  herself.  The 
hero  ultimately  is  revenged  by  the  discovery  of  a  magic 
plant,  by  means  of  which  he  turns  her  into  a  donkey, 
or  makes  her  nose  grow  indefinitely.  In  practice  there 
are  a  good  many  hybrid  versions  intermediate  between 
II  and  III.  For  example,  the  donkeyfying  cabbage 
is  often  attached  to  form  the  denouement  of  stories  of 
type  Ila  in  place  of  the  magic  club,  in  versions  in  which 
the  villain  is  not  an  innkeeper  but  a  courtesan.  It  is 
to  this  group,  represented  by  Ila  and  77/  and  their 
intermediate  hybrids,  that  our  gold-spitting  hero  belongs. 
Page  lllw3.  The  modesty  of  elephants.  Professor  Halliday 
refers  me  to  a  passage  in  JElian,  De  Natura  Animalium, 
i,  28: 

"  ■yiTcuK&s  wpaias  toSc  rh  £wov  rj-rraTcu,  kcu 
Trapakverai  S<  tou  dvfwv  tKKax^tofois  KaXAo?," 

In  viii,  17,  the  chastity  of  the  elephant  is  lauded, 
and  mention  is  made  of  its  great  modesty  in  sexual 
matters.    The  mediaeval  collection  known  as  Physiologus, 


166  THE  OCEAN  OF  STORY 

or  the  Bestiary,  relied  on  ^lian  for  much  of  its  in- 
formation. Being  Christian  allegories,  the  moral  side 
of  animals  would  be  especially  emphasised.  Thus,  in  the 
Gesta  Romanorum  we  should  not  be  surprised  to  find 
an  allusion  to  its  modesty  rather  than  its  partiality 
to  beauty. 
Pages  227,  228.  Swan-maiclens.  In  tracing  the  swan-maiden 
story  from  India,  I  made  no  mention  of  Assam.  Sir 
George  Grierson  refers  me  to  a  version  current  among 
the  Angami  Nagas  of  the  Assam  Hills.  It  appears  in 
the  Linguistic  Survey  of  India,  vol.  iii,  pt.  ii  (Bodo,  Naga 
and  Kachin  Groups),  p.  219  et  seq.,  under  the  title  of 
"  How  Jesu  got  a  Goddess  for  his  Wife."  Here  the 
article  stolen  is  not  a  garment,  but  a  head-band  or  rope 
used  for  carrying  loads. 

I  have  just  noticed  a  much  more  developed  and  ex- 
tremely interesting  variant  in  Stack's  The  Mikirs,  pp. 55- 
70.  It  is  entitled  "  Story  of  Haratar  Kunwa."  After 
successfully  evading  death  at  the  hands  of  his  jealous 
brothers,  Harata  goes  to  live  with  his  poor  old  grand- 
mother. He  discovers  the  bathing-pool  of  six  beautiful 
maidens,  who  doff  their  clothes,  bathe,  and  then  fly 
away.  After  various  stratagems  Harata  substitutes 
another  petticoat  (apini)  for  that  discarded  by  the 
youngest,  and  only  unmarried  one,  of  the  sisters.  On 
donning  it,  she  discovers  her  inability  to  fly.  Thus  the 
marriage  takes  place,  but  Harata  is  warned  not  to 
make  her  cook,  and  never  to  touch  her  hand  or  foot. 
This  taboo  incident  is  curious,  as  nothing  comes  of  it 
in  the  story  at  all.  The  sequel  to  it  must  have  been 
forgotten  in  transit.  A  son  is  born,  and  the  family 
return  to  Harata 's  father  and  brothers.  The  beautiful 
bride  is  admired  by  everyone,  but  points  out  that  if 
she  had  her  own  petticoat  she  would  be  much  more 
lovely  still.1  In  the  absence  of  Harata,  his  father 
procures  it — with  the  usual  result.  By  holding  on  to 
the  tail  of  a  celestial  elephant,2  he  arrives  at  the  land  of 
his  beloved.  He  employs  the  "  Declaring  Presence  " 
motif 3  by  means  of  his  ring  and  enters  into  the  presence 

1  Cf.  the  Gypsy  story,  Vol.  VIII,  p.  219. 

2  Cf.  the  way  Saktideva  reaches  the  City  of  Gold  (Vol.  II,  p.  219),  and 
the  bull  of  Siva  in  Vol.  V,  p.  168. 

3  See  Vol.  II,  p.  76nl. 


ADDENDA  AND  CORRIGENDA  167 

of  the  whole  Court,  accompanied  by  his  little  son.     The 
child  runs  to  its  mother,  and  in  disgust  the  King  of  the 
Winds,  who  was  about  to  marry  the  Princess,  leaves 
the  happy  couple  together.     This  is  only  a  very  brief 
resume  of  the  story,  but  it  is  an  important  variant  and 
should  not  be  overlooked. 
Page  254>n3.  For  "  Aupapdtckd  "  read  "  Aupapdtikd." 
P.  270,  line  9  from  foot.     For  "  Sheering  "  read  "  Sherring." 
P.  272  et  seq.  Betel  used  as  a  challenge.     Sir  George  Grierson 
tells  me  that  a  bird  (used  in  the  sense  of  a  single  betel- 
roll)  flung  down  on  the  ground  is  used  as  a  kind  of  chal- 
lenge.    When  a  king  wants  some  difficult  or  dangerous 
feat  performed,  he  throws  down  in  open  court  a  bird  of 
pan.     Whereupon  the  bravest  of  his  knights  picks  it  up 
and  at  once  sets  out  on  his  adventures. 

Readers  will  at  once  think  of  the  well-known  custom  of 
flinging  down  a  glove  as  a  challenge.  Here  the  use  was 
symbolical.  A  "  gage  "  originally  signified  only  a  pledge, 
and  an  article  of  value  was  actually  deposited.  In  time 
the  folded  glove  became  the  most  handy  symbol  of  such 
a  bond,  and  its  tendering  was  the  accepted  method  of 
waging  one's  law.  In  the  "  wagers  of  battle  "  the  glove 
was  thrown  on  the  ground  as  a  challenge,  which  action 
was  required  by  the  "  appellee  "  in  answer  to  the  charge 
of  the     appellant." 

At  English  coronations,  up  to  the  time  of  George  IV, 
the  "  king's  champion  "  challenged  anyone  to  dispute  his 
master's  right  to  the  throne  by  picking  up  the  gauntlet 
flung  down  three  times  in  succession. 

It  would  seem  that  the  betel  chew  also  is  symbolical, 

and     denotes     friendship,    duty,    trust    and    devotion. 

The  throwing  of  it  would  be  a  challenge  by  which  the 

champion's  self-assertion  would  be  put  to  the  test. 

P.  318W1,  line   13.   Read  "  Balfour's  Cyclopcedia   of  India, 

3rd  ed.,  1885.  .  .  ." 
P.  314  et  seq.  Betel-chewing    (Solomon    Islands).     See    also 
W.   G.  Ivens,  Melanesians  of  the  South-east  Solomon 
Islands,  Ldn.,  1927.     Pp.  285-289. 


BIBLIOGRAPHY 


BIBLIOGRAPHY 

THE  following  Bibliography,  or,  more  correctly,  Biblio- 
graphical Index,  is  arranged  alphabetically  under 
authors,  whether  the  work  in  question  be  a  series  of 
volumes,  a  work  in  a  single  volume,  an  article  in  a  periodical, 
or  a  short  note  of  a  few  lines  in  some  scientific  journal. 

Although  it  lays  no  claim  to  perfection,  it  is  not  a  mere 
"  list  of  books  quoted,"  but  is  intended  to  be  of  individual  use 
to  the  student  of  folk-lore  and  "  storiology." 

With  this  view  in  mind,  I  have  added  brief  notes  where 
I  have  considered  them  necessary.  Wherever  possible,  I 
have  personally  examined  every  title-page,  and  have  not 
copied  the  (often  incorrect)  references  of  other  people.  Thus 
I  have  discovered  numerous  mistakes  in  references  quoted  in 
the  notes  and  Appendixes  of  the  Ocean,  all  of  which  have  now 
been  corrected,  and,  in  many  cases,  annotated.  In  considera- 
tion of  the  enormous  amount  of  work  this  has  entailed,  I  may 
perhaps  be  permitted  to  say  that  I  consider  this  Bibliography 
by  far  the  most  difficult  and  laborious  part  of  my  whole 
work. 

Some  references  have  taken  weeks  to  track  down,  owing 
to  incorrect  data,  or  to  the  fact  that  what  was  taken  to  be  a 
"  work  "  turned  out  to  be  an  article  in,  say,  some  Slavonic 
periodical  unrecorded  at  the  British  Museum  or  University 
libraries. 

I  have  departed  from  the  usually  accepted  method  of 
merely  giving  details  of  each  work  itself  by  stating  in  addition 
exactly  where  the  work  in  question  is  quoted  in  the  Ocean. 
Surely  the  student  wants  to  know  in  what  connection  an 
author  has  been  cited,  even  if  an  actual  quotation  is  not 
given.  I  consider  that  a  Bibliography  thus  arranged  serves 
a  double  purpose. 

That  such  a  method  is  not  superfluous  I  know  from  per- 
sonal experience,  and  am  merely  at  pains  to  spare  my  readers 
171 


172  THE  OCEAN  OF  STORY 

and  fellow-students  a  similar  experience.1  A  glance  at  the 
Bibliography  will  show  that  the  name  of  a  work  appears  in 
italics,  while  that  of  an  article  is  placed  between  inverted 
commas.  References  to  the  Ocean  are  in  brackets  thus  : 
[I,  263711 ;   II,  41n  ;   VIII,  81]. 

Any  explanatory  notes  follow  in  smaller  type.  In  con- 
clusion I  would  mention  that  the  Bibliography  can  be  used 
in  conjunction  with  the  Index  (see  Vol.  X  of  the  Ocean). 
The  names  of  authors  quoted  appear  in  the  Bibliography 
only,  but  their  works  and  subjects  referred  to  in  them  will 
be  found  indexed  and  cross-indexed  in  Vol.  X. 


[Anonymous.]      "  Betel-nut  Chewing."     The  Leisure  Hour. 

Part  209.    No.  907.    Ldn.    15th  May  1869.    Pp.  311,  312. 

[VIII,  Sl8nK] 
[Anonymous.]     "  The  Betel  Tree."     Notes  and  Queries  on 

China  and  Japan.   Edited  by  N.  B.  Dennys.    Vol.  ii.    Jan. 

to  Dec.  1868.    Sept.  1868.   Pp.  136-139.    [VIII,  289n2.] 

This  periodical  seems  to  have  been  discontinued  after  the  third  volume, 
which  ended  in  Dec.  1869- 

[Anonymous.]  "  Imports  and  Exports  of  Canton."  Chinese 
Repository.  Vol.  ii.  Canton.  1834.  Pp.  447-472.  [VIII, 
SOSn3.] 

The  above  periodical  was  completed  in  20  vols.   Canton.    1832-1851. 

[Anonymous.]  Ophiolatreia.  An  Account  of  the  Rites  and 
Mysteries  connected  with  the  Origin,  Rise  and  Development 
of  Serpent  Worship.  .  .  .  Ldn.    1889.    [Ill,  142w\] 

[Anonymous.]  "  Sandal- wood."  The  Practical  Magazine  : 
An  Illustrated  Cyclopaedia  of  Industrial  Information,  Inven- 
tions and  Improvements,  collected  from  Foreign  and  British 
Sources.  Vol.  vii.  No.  36.  New  Series.  Ldn.  Dec.  1877. 
Pp.  373,  374.    [VII,  107.] 

1  Thus  I  naturally  was  anxious  to  know  in  what  connection  Frazer  had  quoted 
Tawney.  No  cross-references  were  given,  but  I  found  the  work  mentioned  under 
"  Katha  Sarit  Sagara."  I  then  had  to  go  through  each  volume  of  the  Golden 
Bough  to  discover  where  it  was  mentioned,  and  in  what  connection  it  was  quoted. 
I  have  strictly  avoided  what  appear  to  me  useless  references  such  as  Frazer  uses 
in  his  Bibliography — e.g.  Times,  The — weekly  edition  ;  Daily  Graphic,  The  ; 
Athenaeum,  The,  etc.,  without  any  intimation  whatsoever  as  to  date,  name  of 
article  or  author  ! 


BIBLIOGRAPHY  173 

[Anonymous.]  "Shell-Money."  Ency.  Brit.   11th  edit.   1911. 

Vol.  xxiv.   P.  833.    [IX,  17w2.] 
[Anonymous.]    "  The  True  Sandalwood  of  India."    Scientific 

American.     The  Weekly  Journal  of  Practical  Information. 

Vol.  cviii.    No.  25.    New  York.    21st  June  1913.    P.  558. 

[VII,  107.] 
Aarne,  A.      Vergleichende  Mdrchenforschungen.     Suomalais- 

Ugrilaisen  Seuran  Toimituksia,  xxv.   (Memoirs  de  la  Societe 

Finno-Ougrienne,  xxv.)   Helsingfors.    1908.    [IX,  141,  143, 

155.] 
Aarne,  A.    Verzeichnis  der  Marchentypen.   Helsingfors.   1910. 

FF  Communications  3.    [V,  281.] 
Aarne,  A.    Finnische  Marchenvarianten,  Verzeichnis  der  his 

1908  gesammelten  Aufzeichnungen.     Hamina.     1911.     FF 

Communications  5.    [V,  281.] 
Abano,  Pietro  d'  (Petrus  de  Apono,  Aponensis).   Libellus 

(or  Tractatus)  de  venenis.    [II,  300,  300m1.] 

This  work  was  published  alone,  and  also  with  his  Concitiator,  at  various  dates 
in  fifteenth  and  sixteenth  centuries.  For  full  details  of  all  Peter  of  Abano 's 
works,  see  Lynn  Thorndike,  History  of  Magic,  vol.  ii,  1923,  pp.  917-926. 

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174  THE  OCEAN  OF  STORY 

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Barnett,  L.  D.  Hindu  Gods  and  Heroes.  Studies  in  the 
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Beal,  Samuel.  "  Story  of  the  Merchant  who  struck  his 
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Bhola  Nath.   See  under  Nath,  Bhola. 

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For  the  French  editions,  chiefly  published  at  Amsterdam  and  Rouen,  see 

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Blagden,  C.  O.   See  under  Skeat,  W.  W.,  and  Blagden,  C.  O. 

Blair,  E.  H.,  and  Robertson,  J.  A.  The  Philippine  Islands, 
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Blakeborough,  R.  The  Hand  of  Glory  and  Further  Grand- 
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186  THE  OCEAN  OF  STORY 

Bloch,  Iwan.  Der  Ursprung  der  Syphilis.  Eine  medizinische 
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Blochmann,  H.  The  Ain  I  Akbari  by  Abul  Fazl  'Allami. 
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in  the  Bibliotheca  Indica  Series  of  the  Asiatic  Society  of 
Bengal.    Vol.  i.    Calcutta.    1873. 

Vols,  ii  and  iii  were  translated  by  H.  S.  Jarrett,  the  details  of  which  are  as 
follows  : — 

The  Ain  I  Akbari  by  Abul  Fazl  Alldmi.  Translated  .  .  . 
Vol.  ii.  Calcutta.  1891.  The  Ain  I  Akbari  by  Abul  Fazl-I- 
Alldmi.   Translated  .  .  .  Vol.  iii.  Calcutta.  1894. 

In  1910  there  appeared  : 

A  Supplementary  Index  of  the  Place-Names  on  pages  89  to 
414  of  the  'Ain-I- Akbari,  vol.  ii  (translated  by  Colonel  H.  S. 
Jarrett).  Compiled  by  William  Irvine  .  .  .  and  Lavinia 
Mary  Anstey.   [I,  237nx  ;  III,  162n  ;  VIII,  264n5.] 

This  completed  the  entire  work,  which  commenced  issue  by  parts  (fascicles) 
in  1868.  In  the  Catalogue  of  Works  ...  of  the  Bibliotheca  Indica  Series, 
issued  by  the  Asiatic  Society  of  Bengal  in  1926,  the  translation  is  Work  No.  61, 
while  the  text  edited  by  Blochmann  (1867-1877)  forms  Work  No.  58. 

Bloomfield,  M.  A  Vedic  Concordance,  being  an  Alphabetic 
Index  to  Every  Line  of  Every  Stanza  of  the  Published  Vedic 
Literature  and  to  the  Liturgical  Formulas  thereof,  that  is,  an 
Index  to  the  Vedic  Mantras,  together  with  an  Account  of  their 
Variations  in  the  Different  Vedic  Books.  Cambridge,  Mass. 
1906.    [II,  45n4.] 

The  above  volume  forms  vol.  x  of  the  Harvard  Oriental  Series. 

Bloomfield,  M.     The  Life  and  Stories  of  the  Jaina  Savior 

Pdrgvandtha.   Baltimore.   The  Johns  Hopkins  Press.    1919. 

[I,  U8n2 ;    II,  14n,  108w,  122,  285W1,  286n3 ;    III,  63,  280  ; 

IV,  47  ;   V,  176  ;   VII,  203,  203ft1,  213  ;   IX,  82ft1.]       0 
Bloomfield,  M.    "  The  Character  and  Adventures  of  Mula- 

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[Ill,  2.07n2 ;   VII,  220nx.] 
Bloomfield,  M.    "On  the  Art  of  Entering  Another's  Body ; 

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1917.    Pp.  1-43.    [I,  38n ;   II,  45w4,  212W1 ;    III,  83W1 ;   IV, 

47  ;    VI,  74rc  ;    VII,  260rc3.] 
Bloomfield,  M.     "On  Recurring  Psychic  Motifs  in  Hindu 

Fiction,  and  the  Laugh  and  Cry  Motif."     Journ.  Amer. 

Orient.  Soc.    Vol.  xxxvi.    1917.    Pp.  54-89.    [I,  46W1,  47w, 

121w2 ;    V,  37W1 ;    VII,  191W1,  251n\  254,  254/11,  255,  256, 

260w3 ;    IX,  162.] 


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Bloomfield,  M.  "  The  Art  of  Stealing  in  Hindu  Fiction." 
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158n;  VI,  37ft1 ;  VII,  164ft1,  201,  201ft1,  203ft1,  218ft2, 
220 ;    IX,  78w.] 

Bloomfield,  M.  "  Joseph  and  Potiphar  in  Hindu  Fiction." 
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Bloomfield,  M.  "On  False  Ascetics  and  Nuns  in  Hindu 
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Blundell,  C.  A.  "  Specimen  of  the  Burmese  Drama,  trans- 
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Blyth,  A.  Wynter.  Old  and  Modern  Poison  Lore.  Inter- 
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Blyth,  A.  W.  and  M.  W.  Poisons :  their  Effects  and  Detec- 
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The  above  volume  has  another  title-page  which  describes  it  as  vol.  xiv 
of  The  Miscellaneous  Documents  of  the  House  of  Representatives  for  the 
First  Session  of  the  Fiftieth  Congress,  1887-88.  In  Twenty-five  Volumes. 
Washington.   1889. 

Boccaccio,  G.  The  Decameron.  [I,  26,  44,  69ft2,  120ft1,  145m1, 
147ft2,  148ft,  165,  171;  II,  10ft,  76ft1,  114ft;  III,  44ft1,  60ft1, 
118ft1,  126  ;  IV,  165ft1,  183  ;  V,  13ft1 ;  VI,  271  ;  VII,  203, 
203ft8 ;    IX,  69ft2.] 

Boccaccio,  G.   See  also  under  Moutier,  I. 

Bock,  Carl.  Temples  and  Elephants :  the  Narrative  of  a 
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t     1884.    [VIII,  288w2,  289W1.] 

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188  THE  OCEAN  OF  STORY 

Bohtlingk,  O.,  and  Roth,  R.  Sanskrit-Worterbuch  Her  aus- 
gegeben  von  der  Kaiserlichen  Akademie  der  Wissenschaften. 
7  vols.  St  Petersburg.  1853-1875.  [I,  70ft1  ;  II,  53ft2,  67m1, 
161  ft1  ;  III,  45ft1,  158ft1,  195ft2,  245ft1  ;  IV,  33ft1,  41ft1,  91ft2, 
122ft2,  168ft1  ;  VI,  4ft2,  76ft2,  93ft1,  160ft2  ;  VII,  31ft2,  33ft1, 
Hon1,  112ft2,  146ft2,  177ft3;  VIII,  42ft1,  62ft1,  112ft1,  119ft1, 
125ft1,  135ft2,  143ft1,  160ft2,  167ft2,  170ft1,  186ft1;  IX,  3ft2, 
4ft1,  8ft1,  10ft2,  12ft1,  38ft:i,  42ft1,  52ft1,  53ft1.] 

Boiardo,  M.  M.    Orlando  Innamorato.    [VI,  280ft2.] 

Often  published  with  its  continuation,  the  famous  Orlando  Furioso  of  Oriosto. 
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Bolling,  G.  M.  "  Disease  and  Medicine  (Vedic)."  Hastings' 
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Bolte,  J.  "  Deutsche  Marchen  aus  dem  Nachlasse  der  Brtider 
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This  appeared  in  English  as  : 

The  Travels  and  Adventures  of  Three  Princes  of  Sarendip. 
Intermixed  with  Eight  Delightful  and,  Entertaining  Novels. 
Translated  from  the  Persian  into  French,  and  from  thence 
done  into  English.  To  which  is  added  Amazonta,  or,  The 
Politick  \\ rij x ;   a  Novel.    Ldn.    1722.    [VI,  287ft2.] 

And  in  French  as  : 

Voyages  et  Aventures  des  Trois  Princes  de  Sarendip.  Tra- 
duits  du  Persan  ;  par  le  Chevalier  de  Mailli.  Being  pp.  223- 
480  of :  Voyages  Imaginaires,  Songes,  Visions,  et  Romans 
Cabalistiques.    Vol.  xxv.    Amsterdam.    1788. 

Bolte,  J.,  and  PolIvka,  G.  Anmerkungen  zu  den  Kinder- 
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1915,  1918.  Vol.  i  deals  with  Grimm,  Nos.  1-60  ;  vol.  ii, 
Nos.  61-120  ;  and  vol.  iii,  Nos.  121-225.  [Ill,  76,  105ft, 
188ft,  204,  227ft,  238,  272ft1,  280  ;  IV,  117ft1,  129ft,  132ft1, 
145ft1  ;  V,  3ft1,  66,  79ft3,  100ft1,  117ft1,  153ft1,  157ft1,  267, 
275  ;  VI,  18ft1,  48ft,  56n2,  61,  98ft1,  122ft2,  263,  273ft3,  274, 
274ft2,  275ft2,  291ft1,  291ft3  ;  VII,  209ft1,  263ft1  ;  VIII,  83ft1, 
107ft,  109ft2,  117ft2,  182ft1,  216ft1,  217ft1;  IX,  141,  142,  144, 
146-149,  155,  164,  165.] 


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See  edition  by  C.  A.  F.  Rhys  Davids,  2  vols.,  Ldn.,  Pah  Text  Society, 
1901-1921. 

Budge,  E.  A.  Wallis.    Osiris  and  the  Egyptian  Resurrection. 

2  vols.    Ldn.    1911.    Medici  Society.    [IV,  257 ;    V,  254  ; 

VIII,  75nK] 
Buerger,  G.  A.    Leonora.    [VI,  138.] 

Numerous  editions.  I  have  used  one  in  German  and  English,  translated 
by  W.  R.  Spencer,  Ldn.,  1796. 


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Buhler,  J.  G.  Vikramdnkadevacharita.  Edited,  with  an 
Introduction,  by  .  .  .  Bengal  Sanskrit  Series.  No.  xiv. 
Bombay.    1875.    [II,  174W1.] 

Buhler,  J.  G.  The  Laws  of  Manu,  with  Extracts  from  Seven 
Commentaries.  Translated  by  .  .  .  The  Sacred  Books  of  the 
East.    Vol.  xxv.    Oxford.    1886.    [1,87,205;  11,275,275^.] 

Buhler,  J.  G.  "  On  the  Vrihatkatha  of  Kshemendra." 
Indian  Antiquary.  4th  Oct.'  1872.  Vol.  i.  Pp.  302-309. 
[V,  212.] 

Buhler,  J.  G.,  and  Kielhorn,  F.  Panchatantra.  [Textus 
Simplicior.]  Edited,  with  Notes,  by  .  .  .  Bombay  Sanskrit 
Series.    1868  and  1869.    [V,  216.] 

Buhler,  J.  G.,  and  Peterson,  P.  The  Dasakumdracharita 
of  Dandin.  Edited,  with  Critical  and  Explanatory  Notes, 
...  2  pts.  Bombay  Sanskrit  Series.  Nos.  x  and  xlii. 
Dept.  Pub.  Inst.,  Bombay.   1873  and  1891.   [I,  234w4.] 

Buhler,  J.  G.    See  under  Jolly,  J. ;   and  Macdonell,  A.  A. 

Buret,  F.  La  Syphilis  Aujourd'hui  et  chez  les  Anciens.  Paris. 
1890.    [II,  308n2.] 

Burgess,  J.    See  under  Fergusson,  J. 

Burlingame,  E.  W.  Buddhist  Legends  translated  from  the 
original  Pali  text  of  the  Dhammapada  Commentary.  3  vols. 
1921.  Cambridge,  Massachusetts.  Harvard  Oriental  Series. 
Vols,  xxviii,  xxix,  xxx.  [VII,  221;  VIII,  254w2;  IX, 
119ft1.] 

Burlingame,  E.  W.  "  The  Act  of  Truth  (Saccakiriya) ;  a 
Hindu  Spell  and  its  Employment  as  a  Psychic  Motif  in 
Hindu  Fiction."  Journ.  Roy.  As.  Soc.  July  1917.  Pp.  429- 
467.    [I,  166  ;   II,  31,  33  ;   III,  179,  182.] 

Burnell,  A.  C.  The  Sdmavidhdnabrdhmana.  .  .  .  Edited, 
.  .  .  with  the  Commentary  of  Sdyana,  an  English  Transla- 
tion, Introduction  and  Index  of  Words,  by  .  .  .  Ldn.  1873. 
[I,  12H1.] 

Burnell,  A.  C.  On  the  Aindra  School  of  Sanskrit  Gram- 
marians, their  Place  in  the  Sanskrit  and  Subordinate 
Literatures.   Mangalore.    1875.    [I,  32/11.] 

Burnell,  A.  C.  The  Voyage  of  John  Huyghen  Van  Linschoten 
to  the  East  Indies.  From  the  Old  English  Translation  of  1598. 
The  First  Book,  containing  his  Description  of  the  East.  In 
two  volumes.  Edited,  the  First  Volume,  by  the  late  Arthur 
Coke  Burnell,  Ph.D.,  CLE.  .  .  .,  the  Second  Volume,  by 

t  Mr  P.  A.  Tiele  of  Utrecht.  2  vols.  Hakluyt  Society.  Ldn. 
1885.  They  form  Nos.  lxx  and  lxxi  of  the  First  Series. 
[VIII,  259,  259n\] 

VOL.   IX.  N 


194  THE  OCEAN  OF  STORY 

Burnell,  A.  C.     Letter  on  the  Brihat-kathd-manjari  to  the 

editor.    The  Academy.    Vol.  ii.    15th  Sept.  1871.    P.  447. 

[V,  211,  212.] 
Burnell,  A.  C.     See  also  under  Yule,  H.,  and  Burnell, 

A.  C,  Hobson-J obson. 
Burnouf,  E.     Bhdgavata  Pur  ana,  on  Histoire  Poetique  de 

Krishna,  traduit  et  publie  par  ...  4  vols,  (folio).    Paris. 

1840-1884.    [I,  5n\] 
Burnouf,  E.   Introduction  a  VHistoire  du  Buddhisme  Indien. 

Vol.  i.   Paris.   1844.   [VIII,  71n2.] 

See  note  to  Burnouf 's  Le  Lotus  de  la  Bonne  hoi.   The  second  edition  of  the 
above  work  formed  vol.  iii  of  the  "  Bibliotheque  Orientale." 

Burnouf,  E.  [Saddharma-pundarika.]  Le  Lotus  de  la  Bonne 
Lot,  traduit  du  Sanskrit,  accompagne  d'un  commentaire  et 
de  vingt  et  un  memoires  relatifs  au  Buddhisme.  Paris. 
1852.    [IV,  23n2 ;    IX,  23nK] 

The  above  work  is  a  continuation  of  Introduction  a  VHistoire  du  Buddhisme 
Indien,  and  contains  an  Index  to  both  works.  It  was  reprinted  in  1925. 

Burnouf,  E.    "  Nala,  episode  du  Mahabharata,"  Extrait  de 

Mem.  de  VAcademie  de  Stanislas.     1855.     Nancy.     1856. 

(Pp.  189-278.)    [IV,  292.] 
Burton,  J.  H.    Narratives  from  Criminal  Trials  in  Scotland. 

2  vols.   Ldn.    1852.    [I,  191.] 
Burton,    R.    F.     Goa,    and  the   Blue    Mountains;   or,   Six 

Months  of  Sick  Leave.   Ldn.   1851.   [11,19.] 
Burton,  R.  F.     Personal  Narrative  of  a  Pilgrimage  to  El- 

Medinah  and  Meccah.    3  vols.    Ldn.    1855-1856.    Vol.  i — 

El-Misr;  vol.  ii — El-Medinah;  vol.  iii — Meccah.    [I,  192; 

II,  271.] 
Burton,    R.   F.     First  Footsteps  in  East  Africa;    or,  An 

Exploration  of  Harar.    Ldn.    1856.    [II,  271n2.] 
Burton,  R.  F.    The  City  of  the  Saints  and  Across  the  Rocky 

Mountains  to  California.   Ldn.    1861.    [II,  280,  280w3.] 
Burton,  R.  F.    A  Mission  to  Gelele,  King  of  Dahome.    With 

Notices  of  the  So-called  "Amazons,"  the  Grand  Customs,  the 

Yearly  Customs,  the  Human  Sacrifices,  the  Present  State  of 

the  Slave  Trade,  and  the  Negro's  Place  in  Nature.    2  vols. 

Ldn.    1864.    [I,  278,  278m1.] 
Burton,  R.  F.     Wit  and  Wisdom  from  West  Africa ;    or,  A 

Book    of   Proverbial    Philosophy,    Idioms,    Enigmas,    and 

Laconisms.   Ldn.   1865.    [Ill,  313,  313n3.] 
Burton,  R.  F.    Vikram  and  the  Vampire  ;  or  Tales  of  Hindu 

Devilry.    Adapted  by  .  .  .  with  thirty-three  Illustrations 


BIBLIOGRAPHY  195 

by  Ernest  Griset.   Ldn.   1870.   [I,  87,  136w2;  VI,  226,  227, 

227n\] 

The  above  work  first  appeared  in  serial  form  in  Fraser's  Magazine  for  Town 
and  Country,  vols,  lxxvii  and  lxxviii,  1868.  It  was  reprinted  in  the  "  Memorial 
Edition  "  of  Burton's  Works  in  1893. 

Burton,  R.  F.  Camoens.  The  Lyricks.  Part  I.  [Part  II.] 
(Sonnets ,  Canzons,  Odes,  and  Sextines.)  Englished  by  .  .  . 
2  vols.    Ldn.    1884.    [VIII,  240nx.] 

The  above  volumes  form  vols,  v  and  vi  of  what  was  to  have  been  a  complete 
translation  of  all  the  writings  of  Camoens.  Six  volumes  only  appeared,  the  first 
four  of  which  were  as  follows  :  Os  Lusiadas  {The  Lusiads).  ...  2  vols.  Ldn. 
1880.  Camoens:  His  Life  and  his  Lusiads.  A  Commentary.  2  vols.  Ldn.  1881. 

Burton,  R.  F.  The  Book  of  the  Sword.  By  .  .  .  Maitre 
D'Armes  (Brevete).  With  numerous  illustrations.  Ldn. 
1884.    [I,  109W1.] 

This  was  the  only  published  volume  of  the  three  that  were  originally  in- 
tended. For  details  of  the  material  left  for  the  other  two  vols,  see  my  Burton 
Bibliography,  pp.  108-112. 

Burton,  R.  F.  A  Plain  and  Literal  Translation  of  the  Arabian 
Nights'  Entertainments,  Now  Entituled  The  Book  of  the 
Thousand  Nights  and  a  Night.  With  Introduction,  Explana- 
tory Notes  on  the  Manners  and  Customs  of  Moslem  Men  and 
a  Terminal  Essay  upon  the  History  of  the  Nights.  10  vols. 
Benares.  1885.  Printed  by  the  Kamashastra  Society  for 
Private  Subscribers  only.  This  was  followed  by  :  Supple- 
mental Nights  to  the  Book  of  The  Thousand  Nights  and  a 
Night.  With  Notes  Anthropological  and  Explanatory.  6  vols. 
Benares.   1886-1888. 

The  latter  six  volumes  are  easily  distinguished  at  sight  from  the  previously 
issued  ten  volumes,  by  having  a  silver  diagonal  band  across  the  volume,  while 
the  others  had  a  gold  band.  "  Benares  "  is  a  synonym  for  Stoke  Newington. 
The  following  references  in  the  Ocean  are  to  the  Nights  as  a  whole — 16  vols. 

[I,  In1,  14n,  25,  27,  28,  30n2,  43,  4>7n,  SOn1,  82n,  lOlra1,  103, 
105,  120m1,  124W1,  131,  133m1,  141w2,  144m1,  163n,  167,  170, 
183W1,  186nS  204,  217  ;  II,  lOn,  58n\  104n,  104nJ,  123, 124, 
131ns  147m1,  153n,  169,  190m1,  193nx,  201n3,  202W1,  218w3, 
219w3,  220n,  223W1,  224n ;  III,  56,  60,  68W1,  76,  95n\  lOln, 
105w,  115W1,  118nx,  203,  227n,  260n\  260n2,  268nx,  279,  308, 
308w4,  328;  IV,  2ln,  90n\  108n2,  132W1,  192nS  249w;  V, 
13n\  43n\  65,  66,  97m1,  122/i1, 177,  181w2 ;  VI,  8,  23ft1,  37W1, 
61,  62,  63,  74w,  lOOw1,  240,  255,  256,  258,  260,  260W1,  274, 
275n\  286,  286m1  ;  VII,  24W1,  56w,  88w2,  203,  217,  224,  224n3, 
245,  249,  258  ;  VIII,  93w2,  158n2,  161w2,  219,  227w8,  302711  ; 
IX,  S7n\  4>5n\  S5nK] 

In  view  of  a  criticism  on  my  quoting  from  the  rare  original  edition  of  the 
Nights  instead  of  the  "  more  accessible  "  12-vol.  Burton-Smithers  edition,  I 


196  THE  OCEAN  OF  STORY 

would  here  state  that,  owing  to  the  thousands  of  cheap  American  "  facsimile  " 
reprints,  there  are  very  many  more  copies  with  the  original  pagination  in 
circulation  than  of  the  12- vol.  edition.  It  should,  however,  be  remembered 
that  the  original  bulky  Supplemental  vol.  hi  was  published  in  all  reprints  (except 
the  Denver  edition)  as  two  distinct  volumes  with  continuous  pagination. 
Thus  these  reprints  appeared  in  17  volumes.  Consequently  Supp.  vols,  iv,  v 
and  vi  of  the  original  edition  correspond  to  vols,  v,  vi  and  vii  of  the  reprints. 
For  full  details  of  every  edition  and  issue  of  the  Nights  see  my  Bibliography  of 
SirR.  F.  Burton,  pp.  113-149.. 

Burton,  R.  F.  II  Pentamerone  :  or,  The  Tale  of  Tales.  Being 
a  Translation  by  the  late  Sir  Richard  Burton,  K.C.M.G.,  of 
II  Pentamerone ;  Overo  Lo  Cunto  De  Li  Cunte,  Trattene- 
miento  De  Li  Peccerille,  of  Giovanni  Battista  Basile,  Count 
of  Torone  (Gian  Alessio  Abbattutis).  2  vols.  Ldn.  1893.  [I, 
26,  77ft1,  97ft2 ;  II,  5ft1,  190ft1,  253  ;  III,  20m1,  21ft,  28ft1, 
48ft1,  105n,  226ft2,  238,  239,  272ft1,  285ft1,  292ft1 ;  V,  lift1, 
158ft,  172ft  ;  VI,  16ft,  47ft1,  48ft,  200ft3,  263  ;  VII,  42ft1, 
162ft1 ;  VIII,  69ft1 ;  IX,  78ft.]  See  also  under  Basile, 
Giovanni  Battista. 

The  pagination  runs  straight  through  both  volumes. 

Burton,  R.  F.  "  Notes  on  an  Hermaphrodite."  Memoirs 
read  before  the  Anthropological  Society  of  London.  Vol.  ii. 
1865-1866.    Pp.  262,  263.    [VII,  233ft1.] 

Burton,  R.  F.    See  also  under  Nefzaoui  ;  and  Penzer,  N.  M. 

[Burton,  R.  F.,  and  Arbuthnot,  F.  F.]  The  Kama  Sutra  of 
Vatsyayana.  Translated  from  the  Sanscrit.  In  Seven  Parts, 
with  Preface,  Introduction,  and  Concluding  Remarks.  Re- 
print :  Cosmopoli :  1833  :  for  the  Kama  Shastra  Society 
of  London  and  Benares,  and  for  private  circulation  only. 
[I,  234ft2.] 

The  above  is  from  the  title-page  of  the  first  issue  of  the  second  edition,  the 
first  being  issued  in  seven  parts,  and  of  extreme  rarity.  For  details  see  my 
Annotated  Bibliography  of  Sir  Richard  F.  Burton,  1923,  pp.  161-171. 

[Burton,  R.  F.,  and  Arbuthnot,  F.  F.]  Ananga-Ranga ; 
(Stage  of  the  Bodiless  One),  or,  The  Hindu  Art  of  Love.  (Ars 
Amoris  Indica.)  Translated  from  the  Sanskrit,  and  Anno- 
tated by  A.  F.  F.  and  B.  R.  F.  Reprint  Cosmopoli :  1885  : 
for  the  Kama  Shastra  Society  of  London  and  Benares,  and 
for  private  circulation  only.    [I,  236ft3 ;  V,  193.] 

The  author  of  the  work  was  Kalyana  Malla. 

[Burton,  R.  F.,  and  Smithers,  L.  C]  Priapeia  or  the  Sportive 

Epigrams  of  divers  Poets  on  Priapus  :   the  Latin  Text  now 

for  the  first  time  Englished  in  Verse  and  Prose  (the  Metrical 

Version  by  "  Outidanos "),   with   Introduction,  Notes   Ex- 


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"  Cosmopoli  "  is,  of  course,  a  name  that  can  apply  to  anywhere.  In  this  case 
it  was  London.  I  have  given  full  details  of  the  history  and  different  issues  of 
the  work  in  my  Annotated  Bibliography  of  Sir  Richard  F.  Burton,  pp.  150-158. 

Bushby,  H.  J.    Widow-Burning.    A  Narrative.    Ldn.    1855. 

[IV,  272.] 
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Mongolian  Traditionary  Tales.    With  Historical  Preface  and 

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[I,  25,  27,  39w2,  162W1  ;  II,  5n\  52n12 ;  III,  4>Sn\  75,  142m1, 

182, 195W1, 204, 218nx ;  V,  63nx,  77n\  153n\  157wx ;  VI,  lS2n\ 

lS6n\  242,  248,  264,  269rc2 ;  VII,  2S5n2 ;   VIII,  59n3.]    See 

also  under  Julg,  B. 
Busk,  R.  H.  The  Folk-Lore  of  Rome,  collected  by  word  of  mouth 

from  the  people.  Ldn.   1874.   [I,  20n,  26,  132.] 
Butler,  Samuel.    Hudibras.    [II,  302  ;   VI,  24n.] 
Butterworth,    H.    Zigzag   Journeys    in    India ;    or,    The 

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Buxton,   L.  H.   Dudley.      "  Some  Navajo  Folktales   and 

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Mosurs  intimes  du  Passe.     Series  I.     Pp.  125-149.     Paris. 

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Series  2  came  out  in  1909»  Series  3  in  1910,  and  so  on.    The  8th  Series  was 
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Cahier,  C.     Caracteristiques  des  Saints  dans  Vart  populaire, 

enumerees  et  expliquees.   2  vols.   Paris.   1867.   [Ill,  20m1.] 
Caland,  W.    Altindisches  Zauberritual ;  Probe  einer  tJberset- 

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Caland,  W.    "  Zur  Exegese  und  Kritik  der  rituellen  Sutras." 

Zeitsch.  d.  d.  morg.  Gesell.  Vol.  lxii.  Leipzig.  1908.  Pp.  123- 

131.    [II,  232n.] 


198  THE  OCEAN  OF  STORY 

Caland,  W.  Savitri  und  Nala.  Utrecht.   1917.   [Not  seen  by 

me.]    [IX,  155.] 
Callaway,  C.  H.    Nursery  Tales,  Traditions,  and  Histories 

of  the  Zulus,  in  their  own  words,  with  a  Translation,  into 

English,   and  Notes,   by  .  .  .  Natal   and   London.     1868. 

[VIII,  227rc10.] 
Callaway,   C.  H.      The  Religious  System  of  the  Amazulu. 

Natal,  Springvale,  etc.  1868-1870.   (Incomplete.)   [111,313, 

313n4.] 
Calmet,  A.     Traite  sur  les  apparitions  des  esprits  et  sur  les 

vampires.  2  vols.   Paris.   1751.   [VI,  140.] 

For  an  English  trans,  see  The  Phantom  World,  with  notes  by  H.  Christmas. 
2  vols.  Ldn.   1850. 

Calmette,  R.    Les  Venins,  les  animaux  venimeux  et  la  sero- 

therapie  antivenimeuse.   Paris.   1907.    [II,  281.] 
Camoens.   See  under  Burton,  R.  F. 
Campbell,  D.  M.   Java  :  Past  and  Present.   A  Description  of 

the  Most  Beautiful  Country  in  the  World,  its  Ancient  History, 

People,  Antiquities,  and  Products.  2  vols.  Ldn.  1915.  [VIII, 

295w3.] 
Campbell,  J.  F.  Popular  Tales  of  the  West  Highlands.  4  vols. 

Edinburgh.    2nd  edit.    1890-1893.    [I,  26,  84rc2,  129,  132, 

141n2,  157m2,  163m1  ;    III,  195W1,  205,  231W1,   237,  272m1  ; 

IV,  67W1 ;   V,  46W1,  157W1 ;   VI,  5n*  ;   IX,  165.] 
Campbell,  J.  G.  D.   Superstitions  of  the  Highlands  and  Islands 

of  Scotland.   Glasgow.   1900.    [VI,  135.] 
Campbell,  J.  G.  D.    Siam  in  the  Twentieth  Century.    Being 

the  Experiences  and  Impressions  of  a  British  Official.    Ldn. 

1902.    [VIII,  289w2.] 
Campbell,  J.  M.  Gazetteer  of  the  Bombay  Presidency.  26  vols. 

Bombay.     1877-1901.     [VII,  26,  230.] 

Several  volumes  are  in  two  parts.   The  General  Index  forms  vol.  xxvii,  and 
is  the  work  of  R.  E.  Enthoven.    1904. 

Campbell,  J.  M.     Notes  on  the  Spirit  Basis  of  Belief  and 

Custom.   Bombay.    1885.    [II,  167,  229rc2 ;   III,  37.] 
Campbell,  Killis.  A  Study  of  the  Romance  of  the  Seven  Sages 

of  Rome,   with  Special  Reference  to   the  Middle  English 

Versions.   Baltimore.    1898.    [V,  263711.] 
Campbell,  Killis.    The  Seven  Sages  of  Rome.    Edited  from 

the  Manuscripts,  with  Introduction,  Notes,  and  Glossary  by 

.  .  .  The  Albion  Series.  Boston,  New  York,  Chicago.   Ldn. 

1907.     [V,  128n,  138m1,  260n\  263,  264,  266n\  267  ;    VI, 

272w4,  294n2.] 
Campbell  Thompson.    See  under  Thompson,  R.  Campbell. 


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Canney,  M.  A.  "  Ashes."  Hastings'  Ency,  Rel.  Eth.  Vol.  ii. 
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Canney,  M.  A.  See  also  under  Crawley,  A.  E. ;  Beet, 
W.  E. ;  and  Canney,  M.  A. 

Capua,  John  of.   See  under  John  of  Capua. 

Cardonne.    See  under  Galland  and  Cardonne. 

Carey,  W.,  and  Marshman,  J.  The  Ramayuna  of  Valmeeki 
in  Sungskrit,  with  Translation  and  Notes  by  ...  3  vols. 
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Constable,  A.  Travels  in  the  Mogul  Empire,  a.d.  1656-1668, 
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Constantinescu,  B.  Probe  de  Limba  §i  Literatura  ^iganilor 
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Conti,  Nicol6.    See  under  Major,  R.  H. 

Conway,  M.  D.  Demonology  and  Devil  Lore.  2  vols.  Ldn. 
1879.    [II,  117.] 


206  THE  OCEAN  OF  STORY 

Conway,   M.   D.     "  Mystic   Trees   and    Flowers."    Frazer's 

Magazine.    New  Series.    Vol.  ii.     Ldn.     Nov.  1870,  pp. 

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Conybeare,   F.   C.    Philostratus.     The   Life   of  Apollonius 

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2  vols.    Ldn.    1912.    [VI,  280n6.] 
Conybeare,  F.  C.  "  A  Brittany  Marriage  Custom."  Folk-Lore. 

Vol.  xviii.    1907.    P.  448.    [II,  2Sn.] 
Conybeare,  F.  C.     "  Asceticism."     Ency.  Brit.     11th  edit. 

Vol.  ii.    Pp.  717-720.    [I,  79nK] 
Conybeare,  F.   C. ;    Harris,    J.   Rendel;    Lewis,  A.    S. 

The  Story  of  Ahikar  from  the  Syriac,  Arabic,  Armenian, 

Ethiopic,  Greek  and  Slavonic  Versions.  Ldn.  1898.  [IX,  142, 

152.] 
Cook,  S.  A.     "  Serpent- Worship."    Ency.  Brit.     11th  edit. 

Vol.  xxiv.    Pp.  676-682.    [I,  203.] 
Cook,  S.  A.    "  Tree- Worship."    Ency.  Brit.    11th  edit.    Vol. 

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Coomaraswamy,  Ananda  K.    Mediceval  Sinhalese  Art.  .  .  . 

Being    a    Monograph    on    Mediceval    Sinhalese    Arts    and 

Crafts,   mainly   as   surviving   in   the   Eighteenth   Century, 

with  an  Account  of  the  Structure  of  Society  and  the  Status 

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Coomaraswamy,  Ananda  K.     Sati :  A   Vindication  of  the 

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Coomaraswamy,  Ananda  K.     The  Treatise  of  Al-Jazari  on 

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[Ill,  58.] 
Coomaraswamy,  Ananda  K.     See  also  under  La  Touche, 

T.  H.  D. 
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[VIII,  317n2.] 
Coote,  H.  C.     "Some  Italian  Folk-Lore."     The  Folk-Lore 

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Cordier,  Henri.   Set  Marco  Polo.   Notes  and  Addenda  to  Sir 

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V,  3ft1,  63ft1,  64,  79ft3,  98ft1,  99ft3,  100ft1,  101ft1,  101ft2, 
153ft1,  155ra2,  157W1,  163n\  176;  VI,  72n\  262,  279n2, 
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208  THE  OCEAN  OF  STORY 

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Cox  well,  C.  F.  Siberian  and  Other  Folk-Tales.  Primitive 
Literature  of  the  Empire  of  the  Tsars,  Collected  and  Trans- 
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See  also  under  Julg,  B. 

For  some  details  of  the  scope  of  the  work  see  my  review  in  The  Asiatic 
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[I,  26  ;  III,  76  ;  V,  66.] 
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1911.    Pp.  853-860.    [I,  37n2.] 
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Vol.  v.    1912.    Pp.  40-72.    [II,  118  ;  VII,  231w.4] 
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Rel.  Eth.   Vol.  v.    1912.   Pp.  89-94.    [I,  118n2.] 
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vii.    1914.    Pp.  739-744.    [IX,  162.] 
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[I,  57n1.] 


BIBLIOGRAPHY  209 

Creighton,  C.  "  Medicine."  Ency.  Biblica.  Vol.  iii.  Ldn. 
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Croix,  F.  Petis  de  la.  Histoire  de  la  Sultane  de  Perse,  et  des 
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See  also  under  Dervish  Makhlis  of  Ispahan. 

Croker,  T.  C.  Fairy  Legends  and  Traditions  of  the  South  of 
Ireland.  Ldn.  1825.  2nd  edit.,  first  part,  1826 ;  second 
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The  last  part  of  the  second  edition  contains  some  Scottish  and  Welsh,  besides 
Irish,  stories.  The  first  part  was  translated  into  German  by  the  Brothers  Grimm. 
See  further  under  Grimm,  J.  L.  C.  and  W.,  Irische  Elfenmarchen.  A  second 
edition  of  the  whole  appeared  in  1834.  Croker  died  in  1854,  and  in  1870 
Thomas  Wright  (who  with  Croker  and  other  antiquarians  had  founded  the 
Camden  and  Percy  Societies)  issued  a  third  edition  of  the  work. 

Crooke,  W.  An  Introduction  to  the  Popular  Religion  and 
Folklore  of  Northern  India.    Allahabad.    1894. 

This  edition  is  not  referred  to  in  the  Ocean. 
It  then  appeared  as  : 

The  Popular  Religion  and  Folk-Lore  of  Northern  India.  A 
New  Edition,  Revised  and  Illustrated.  2  vols.  West- 
minster. 1896.  [I,  37ft2,  67ft1,  98ft,  134ft1,  203,  205,  206, 
228  ;  II,  57ft1,  82,  83,  96ft1,  99n,  127ft2,  138ft3,  142ft1,  155ft3, 
193ft1,  197ft2,  202ft1,  240,  256,  256ft3 ;  III,  37,  40ft2,  121ft1, 
142ft1,  151,  152,  161ft1,  185ft1,  218ft1,  247m1,  263ft2,  272m1, 
306ft2  ;  IV,  55ft1,  177ft1,  225ft1,  235ft2,  245ft1,  271  ;  V.  27ft2, 
30ft2,  59ft1,  101ft1,  126ft1,  160ft1,  176 ;  VI,  59,  109ft1,  149ft1. 
A  new  and  posthumous  edition  appeared  as  follows  : 

Crooke,  W.  Religion  &  Folklore  of  Northern  India.  Pre- 
pared for  the  Press  by  R.  E.  Enthoven,  C.I.E.,  Late  of  the 
Indian  Civil  Service.  Oxford.  1926.  [VI,  265w3 ;  VII, 
In2,  5w3,  146ft1,  230ft1 ;  VIII,  19,  271ft2.] 

Crooke,  W.  The  Tribes  and  Castes  of  the  North-Western 
Provinces  and  Oudh.  4  vols.  Calcutta.  1896.  [I,  239ft1, 
240ft2;  II,  119,  166,  168,  257,  257ft2,  305ft1;  III,  101ft, 
325  ;  IV,  160ft ;  V,  176  ;  VIII,  270ft1.] 

Crooke,  W.  The  Talking  Thrush  and  Other  Tales  from  India. 
Collected  by  W.  Crooke  and  Retold  by  W.  H.  D.  Rouse. 
Illustrated  by  W.  H.  Robinson.   Ldn.    1899.    [V,  49ft1,  65.] 

These  stories  (forty-three  in  number)  first  appeared  in  North  Indian  Notes 
and  Queries.  A  second  edition  appeared  in  1902. 

Crooke,    W.       "  Aghori,    Aghorapanthi,    Augar,    Aughar." 
'Hastings'   Ency.  Rel.  Eth.    Vol.  i.     1908.     Pp.   210-213. 
[II,  90ft3,  198ft1.] 

VOL.   IX.  O 


210  THE  OCEAN  OF  STORY 

Crooke,   W.      "  Ancestor- Worship   and   Cult  of   the   Dead 

(Indian)."  Hastings'  Ency.  Rel.  Eth.  Vol.  i.   1908.  Pp.  450- 

454.    [I,  56n\] 
Crooke,  W.     "  Bad(a)rlnath."     Hastings'  Ency.  Rel.  Eth. 

Vol.  ii.    1909.    P.  325.    [IV,  159n\] 
Crooke,  W.     "  Charms  and  Amulets  (Indian)."     Hastings' 

Ency.  Rel.  Eth.     Vol.  iii.     1910.     Pp.  441-448.     [II,  167 ; 

III,  37  ;  VI.  59.] 
Crooke,   W.      "  Demons  and  Spirits  (Indian)."     Hastings' 

Ency.  Rel.  Eth.    Vol.  iv.   1911.   Pp.  601-608.   [II,  ein1.] 
Crooke,  W.    "  Dravidians  (North  India)."    Hastings'  Ency. 

Rel.  Eth.    Vol.  v.    1912.    Pp.  1-21.    [IV,  177n\] 
Crooke,    W.       "  Kedarnath."     Hastings'    Ency.    Rel.    Eth. 

Vol.  vii.    1914.   P.  680.    [VII,  2ra1.] 
Crooke,  W.    "  Prostitution  (Indian)."    Hastings'  Ency.  Rel. 

Eth.   Vol.  x.    1918.   Pp.  406-408.    [I,  233,  239n2.] 
Crooke,    W.       "  Serpent    Worship    (Indian)."       Hastings' 

Ency.  Rel.  Eth.    Vol.  xi.    1920.    Pp.  411-419.    [I,  203-204  ; 

II,  307n2.] 
Crooke,   W.      "  Water,   Water-Gods   (Indian)."      Hastings' 

Ency.  Rel.  Eth.  Vol.  xii.    1921.   Pp.  716-719.    [VII,  146wx.] 
Crooke,  W.   "  The  Legends  of  Krishna."  Folk-Lore.   Vol.  xi. 

March  1900.    No.  1.    Pp.  1-38.    [II,  39n2.] 
Crooke,  W.  "  Some  Notes  on  Homeric  Folk-Lore."  Folk-Lore. 

Vol.  xix.    March  1908.    No.  1.     Pp.  52-77.     June  1908. 

No.  2.    Pp.  153-189.    [II,  57nx  ;  III,  204,  208nx,  227w,  258  ; 

VI,  282w6 ;  IX,  9W1.] 
Crooke,  W.    "  King  Midas  and  His  Ass's  Ears."    Folk-Lore. 

Vol.  xxii.     June  1911.     No.  2.     Pp.   183-202.     [V,  lln1 ; 

VI,  26nK] 
Crooke,  W.    "  The  Veneration  of  the  Cow  in  India."    Folk- 
Lore.  Vol.xxiii.  Sept.  1912.  No.  3.  Pp.  275-306.   [11,242.] 
Crooke,  W.     "  Simulated  Change  of  Sex  to  baffle  the  Evil 

Eye."    Folk-Lore.   Vol.  xxiv.    Sept.  1913.    No.  3.    P.  385. 

[IX,  163.] 
Crooke,  W.    "  The  Holi :  A  Vernal  Festival  of  the  Hindus." 

Folk-Lore.    Vol.  xxv.   March  1914.    No.  1.   Pp.  55-83.   [II, 

59m1.] 
Crooke,  W.  "  The  Divali,  the  Lamp  Festival  of  the  Hindus." 

Folk-Lore.    Vol.  xxxiv.    Dec.  1923.    No.  4.    Pp.  267-292. 

[II,  118,  2S2n.] 
Crooke,  W.    "  The  Hill  Tribes  of  the  Central  Indian  Hills." 

Journ.  Anth.  Inst.    Vol.  xxviii.    (New  Series,  vol.  i.)   Feb. 

and  May  1899.    Pp.  220-248.    [II,  24rc.] 


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Crooke,  W.  "Nudity  in  India  in  Custom  and  Ritual." 
Journ.  Roy.  Anth.  Inst.  Vol.  xlix.  1919.  Pp.  237-251. 
[II,  119.] 

Crooke,  W.  "Brahmani."  Indian  Antiquary.  Vol.  x.  1881. 
P.  293.    [VII,  5n\] 

The  above  note  was  an  answer  to  a  query  as  to  the  meaning  of  the  word 
"  Brahmani  "  by  Sir  R.  C.  Temple,  in  Ind.  Ant.,  vol.  ix,  1880,  p.  280. 

Crooke,  W.  "  Secret  Messages  and  Symbols  used  in  India." 
Journ.  Bihar  and  Orissa  Research  Soc.  Vol.  v.  Patna, 
1919.    Pp.  451-462.    [I,  82n.] 

Crooke,  W.  See  also  under  Ball,  V. ;  Fryer,  John  ; 
Herklots,  G.  A. ;  Stein,  A.,  and  Grierson,  G.  A. ;  and 
Tod,  J. 

Crusius,  O.    See  under  Anderson,  W. 

Cumming,  F.  G.  Gordon.  "  Pagodas,  Aurioles  and  Umbrellas." 
The  English  Illustrated  Magazine.  1887-1888.  Pp.  601-612  ; 
654-667.    [II,  272.] 

Cunningham,  A.  The  Ancient  Geography  of  India.  I.  The 
Buddhist  Period,  including  the  Campaigns  of  Alexander, 
and  the  Travels  of  Hwen-Thsang.  Ldn.  1871.  [Only  one 
vol.  published.]  [II,  3W1 ;  III,  172n\  184nx ;  IV,  2n2, 144/11  ; 
V,  165W1 ;  VI,  69nx.] 

Cunningham,  A.  Archaeological  Survey  of  India.  23  vols. 
Simla  (vols,  i  and  ii)  and  Calcutta.  1871-1887.  Index 
volume  by  V.  A.  Smith.  Calcutta.  1887.  [I,  238wx ;  II, 
110n2 ;  VII,  229ft1.]    See  also  under  Beglar,  J.  D. 

Cunningham,  A.  The  Stupa  of  Bharhut;  with  Photographic 
Plates.   Ldn.    1879.   [1,42;  V,  79n3;  IX,  5ln\] 

Curtze,  L.  Volksuberlieferungen  aus  dem  Furstenthum 
Waldeck.  Mdrchen,  Sagen,  Volksreime,  Rathsel,  Sprich- 
worter,  Aberglauben,  Sitten  und  Gebrauche,  nebst  einen 
Idiotikon.    Arolsen.    1860.    [I,  26.] 

The  above  work  contains  37  Mdrchen  and  140  Sagas. 

Dahnhart,  O.    Natursagen.    Eine  Sammlung  naturdeutender 

Sagen,  Mdrchen,  Fabeln  und  Legenden.  .  .  .  Leipzig  und 

Berlin.    1907,  etc.    [IX,  144.] 
Dalton,  E.  T.     Descriptive  Ethnology  of  Bengal.     Calcutta. 

1872.    [VIII,  285w2.] 
D'Alviella,  G.    The  Migration  of  Symbols.    Introduction  by 

Sir  G.  Birdwood.   Ldn.    1894.    [I,  192.] 
D'Alviella,    G.      "  Circumambulation."      Hastings'   Ency. 

Rel.  Eth.   Vol.  iii.    1910.    Pp.  657-659.    [I,  193.] 
1)amadaragapta.    See  under  Langle,  Louis  de. 
Damant,  G.  H.    "  Bengali  Folklore-Legends  from  Dinajpur." 


212  THE  OCEAN  OF  STORY 

("  Legends  from  Dinagepore.")    Indian  Antiquary.    Vol.  i, 

1872,  pp.  115,  170,  218,  285,  344;  ii,  1873,  pp.  271,  357; 

iii,  1874,  pp.  9, 320, 342  ;  iv,  1875,  pp.  54  ;  ix,  1880,  p.  1  et  seq. 

Twenty-two  tales  in  all.   [I,  42,  131 ;  IX,  142.] 
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Indian  Antiquary.   Vol.  ix.    1880.   Pp.  1-8.   [IX,  142.] 
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[II,  18,  269nx,  300,  300rc5,  301,  303;   III,  329;   IV,  269, 

270  ;  VIII,  96n2,  258w2.] 
Dames,  M.  Longworth.  "Balochi  Tales."  Folk-Lore.  Vols,  iii, 

1892,  p.  517  ;  iv,  1893,  pp.  195,  285,  518  ;  viii,  1897,  p.  77. 

Twenty  stories  in  all.    [II,  302  ;  III,  182  ;  V.  49ft1.] 
Dames,  M.  Longworth,   and  Joyce,  T.  A.      "  Note  on  a 

Gandhara  Relief  representing  the   Story  of  King  Sivi." 

Man.  Vol.  xiii.   No.  2.   Feb.  1913.   Pp.  17-19.   [I,  85n.] 
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This  work  was  reprinted  six  times  (1697-1729)  and  has  now  appeared  (under 
my  editorship)  with  an  Introduction  by  Sir  Albert  Gray.  Argonaut  Press. 
Ldn.   1927. 

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Three  further  editions  of  the  above  volume  were  issued — 1700,  1705,  1729. 

D'Ancona,  A.  "  II  Tresoro  di  Brunetto  Latini  versificato." 
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"  Relatione  "  by  Carlo  Merkel,  pp.  275, 276.  [II,  294,  294rc2.] 

Dandin.  Dasa-kumara-charita.  (Story  of  the  Ten  Princes.) 
[i,*25,  234,  234w4,  235  ;  II,  183m1,  184n;  VI,  247,  251,  259.] 
See  also  under  Hertel,  J.,  Die  zehn  Printzen  .  .  .;  and 
Meyer,  J.  J. 

Dandin.    Mrichchhakatika.    See  under  Ryder,  A.  W. 

Danicic*,  G.  "  Indijske  price  prozvane  Stefanit  i  Ihnilat." 
Starine,  na  sviet  izdaje  Jugoslavenska  Akademija  Znanosti 
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[V,  235,  238.] 


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Dasent,  G.  W.   Tales  from  the  Fj  eld.  Ldn.   1874.   [111,76.] 

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Dasent,  G.  W.  "  De  Deif  van  Brugghe."  Zeitschrift  fur 
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Davids,  C.  F.  Rhys.  "  Notes  on  Early  Economic  Conditions 
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Davids,  T.  W.  Rhys.  Buddhist  Birth  Stories;  or  Jdtaka 
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Davids,  T.  W.  Rhys.  Buddhist  Suttas  Translated  from  Pali 
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The  above  work  forms  vol.  xi  of  the  "  Sacred  Books  of  the  East "  Series, 
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Davids,  T.  W.  Rhys.  Buddhism.  A  Sketch  of  the  Life  and 
Teachings  of  Gautama,  the  Buddha.  Ldn.  1890.  (1st 
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214  THE  OCEAN  OF  STORY 

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The  2nd  edition  of  the  above  was  issued  in  1912.  The  collection,  formed  at 
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Defremery,  C.    See  under  Ibn  Batuta. 

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Vol.  v,  pt.  ii,  Demonology;  pt.  iii,  Sorcery.  Vol.  vi,  pt.  iv,  War  against 
Spectres  ;  pt.  v,  Priesthood  of  Animism. 

De  Gubernatis.    See  under  Gubernatis,  A.  de. 

Dekker,  T.    The  Honest  Whore.   (1604.)   [II,  14>5n.] 

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Dubois,  M.  l'Abbe  J.-A.  Le  Pantcha-T antra,  ou  Les  Cinq 
Ruses,  Fables  du  Brahme  Vichnou-Sarma ;  Aventures  de 
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The  edition  of  1872  had  the  same  title-page  and  contents,  but,  in  addition, 
thirteen  eaux-fortes  by  M.  Leonce  Petit. 

Dubois,  M.  l'Abbe  J.-A.  Hindu  Manners,  Customs  and 
Ceremonies.  .  .  .  Translated  from  the  Author's  Later  French 
MS.  and  edited  with  Notes,  Corrections,  and  Biography  by 
Henry  K.  Beauchamp,  C.I.E.  .  .  .  with  a  prefatory  note 
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This  justly  famous  work  has  an  interesting  history.  The  original  French 
MS.  was  purchased  for  8000  rupees  by  the  East  India  Company.  It  was  then 
sent  to  England,  translated  and  published  in  1816  (reprinted  with  omissions 
in  1864).  Meanwhile  a  copy  of  the  MS.  lying  among  the  records  of  Fort  St 
George  had  been  forwarded  to  the  Abbe  for  revision  and  addition.  So  great 
and  important  did  this  fresh  work  prove,  when  returned  in  1815,  that  it  was 
decided  to  send  it  to  the  Court  of  Directors  in  England.  If  arrived  too  late, 
and  the  1816  edition  had  already  been  published.  The  translation  and  edit- 
ing of  the  revised  MS.,  undertaken  by  H.  K.  Beauchamp,  first  appeared  in 
two  vols.  Oxford.  1897.  By  1906  it  had  reached  the  third  edition.  Other 
editions  can  be  ignored.  Several  stories  occur  in  the  work,  chiefly  from  the 
Pahchatantra,  and  appear  in  Dubois'  translation  of  that  collection — see  above. 

Du  Fail,  Noel,  Seigneur  de  la  Herissaye.    Les  Contes 

et  Discours  d'Eutrapel.     Rennes.     1585.     (Other  editions  : 

Rennes,  1598  ;  2  vols.  [Paris]  1732  ;  2  vols.,  Paris,  1875.) 

[II,  2n\  Sn.] 
Duff,  J.  C.  G.    A  History  of  the  Mahrattas.    3  vols.    Ldn. 

1826.    (3rd  edit.   Bombay,  1873.    Printed  in  Ldn.)    [VII, 

216w2.] 
Dulaure,  J.  A.    Des  Divinites  Generatrices,  ou  du  Culte  du 

Phallus  chez  les  anciens  et   les  modernes.      Paris.      1805. 

[I,  14w,  15n.] 

The  subsequent  editions  of  this  work  require  some  elucidation.  The  first 
edition  (1805)  was  in  one  volume  of  428  pages.  In  1825  appeared  a  two- volume 
work,  of  which  vol.  i  was  :  Histoire  abregee  de  differens  Cultes,  des  Cukes  qui 
ont  precede  et  amene  Vidolairie  ou  V  adoration  des  figures  kumains.1  Vol.  ii  was 
an  enlarged  reprint  of  Des  Divinites  Generatrices  .  .  .  (464  pages).  It  was  at 
once  suppressed,  but  was  reprinted  separately  in  1885.  The  most  recent 
edition  I  have  seen  was  dated  1905.  All  editions  were  published  in  Paris. 

Du  Meril.    See  under  Meril,  Edelestand  du. 
Dumont,  P.  E.     Histoire  de  Nala.     Traduction  Nouvelle  par 
.  .  .  Bruxelles.    1923.    [See  IX,  155.] 

1  This  had  also  been  issued  in  1805  as  a  separate  work. 


218  THE  OCEAN  OF  STORY 

Dunlop,  John.  History  of  Fiction.  Ldn.  1814.  2nd  edit. 
1816,  3rd  1845,  with  notes  by  H.  Wilson  (Bohn's  Standard 
Library),  1888. 

In  the  Ocean  practically  all  references  are  to  the  valuable  notes  of  Liebrecht 
in  his  German  translation  : 

Dunlop,  John.  Geschichte  der  Prosadichtungen  oder  Ge- 
schichte  der  Romane,  Novellen,  Mdrchen  .  .  .  Aus  dem 
Englischen  ubertragen  .  .  .  und  mit  einleitender  Vorrede, 
ausfuhrlichen  Anmerkungen  .  .  .  verschen  von  .  .  .  Berlin. 
1851.  [I,  24W1,  44,  mn\  97ra2,  103,  137m1,  145wx,  166;  II, 
6n2,  39n2,  127n2;  III,  82w2,  2S5nx ;  IV,  129n,  132W1, 
145?i1,2 ;  V,  life?,  S7n\  llln2,  162W1,  186n2 ;  VI,  280n2-3,4.] 

Dutt,  Manmatha  Nath.  The  Ramayana.  Translated  into 
English  Prose  from  the  original  Sanskrit  of  Valmiki.  7  vols. 
Calcutta.    1892-1894.    [VII,  174  ;  VIII,  44W1.] 

The  title-page  of  vol.  iv  is  dated  1891.  This  is  due  to  the  fact  that  the  first 
four  books,  and  xli  sections  of  the  fifth  book,  had  been  previously  issued  in 
1889-1891  in  fourteen  parts.  All  title-pages  were  reset  and  the  date  altered 
accordingly.  In  the  case  of  the  title-page  to  vol.  iv,  however,  the  printers 
forgot  to  change  it — hence  the  error.  There  is  nothing  to  tell  us  why  this 
first  edition  suddenly  stopped  issue  in  1891?  for  in  the  next  year,  instead  of 
continuing  the  issue,  it  started  from  the  beginning  again,  but  this  time  the 
complete  work  was  printed. 

Dutt,  Manmatha  Nath.  A  Prose  English  Translation  of 
Srimadbhagabatam  [i.e.  Bhagavata  Purana].  Edited  and 
Published  by  .  .  .  Calcutta.    1895.    [VIII,  214n2.] 

The  above  work  forms  part  of  the  "  Wealth  of  India  "  Series,  described  as 
"  A  Monthly  Magazine  Solely  devoted  to  the  English  Translation  of  the  Best 
Sanskrit  Works." 

Dutt,  Udoy  Chand.  The  Materia  Medica  of  the  Hindus. 
Compiled  from  Sanskrit  Medical  Works.  .  .  .  With  a 
Glossary  of  Indian  Plants,  by  George  King,  M.B.,  F.L.S., 
Superintendent,  Royal  Botanical  Garden,  Calcutta,  and  the 
Author.    Calcutta.    1877.    [VII,  105.] 

In  the  Brit.  Mus.  Catalogue  the  work  is  entered  under  Udayachandra  Datta. 
It  was  reprinted  as  follows  : — 

The  Materia  Medica  of  the  Hindus  .  .  .  with  a  Glossary 
of  Indian  Plants  by  George  King,  K.C.I.E.,  F.R.S. 
.  .  .  Revised  Edition.  With  Additions  and  Alterations  by 
Kaviraj  Binod  Lall  Sen  and  Kaviraj  Athutosh  Sen. 
Calcutta.  1900. 
Dyce,  A.  Glossary  to  the  Works  of  William  Shakespeare. 
Ldn.  1894.  [Ill,  154.] 
A  revised  edition,  with  new  notes  by  H.  Littledale,  appeared  in  1902. 


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Dyer,  T.  F.  Thiselton.  The  Folk-Lore  of  Plants.  Ldn.  1889. 
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Dymock,  W.  "  On  the  Use  of  Turmeric  in  Hindoo  Cere- 
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Eastwick,  E.  B.    See  under  Barker,  W.  Burckhardt. 
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Edgerton,  Franklin.  The  Panchatantra  Reconstructed.  An 
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The  key  to  the  division  of  the  volumes  among  the  various  editors  is  to  be 
found  in  the  "  Formali  "  at  the  beginning  of  most  of  the  volumes.  Details  of 
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part,  by  S.  Egilsson  ;  1-6  and  11,  in  part,  by  T.  GuSmundsson ;  4,  5  and  11, 
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1-3,  6  and  11,  in  part,  7  wholly,  by  R.  C.  Rask. 

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Jonathan,  Bahar-Danush. 
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Elliot,  H.  M.     The  History  of  India,  as  told  by  its  own 

Historians.     Edited  from  the  Posthumous  Papers  of  the 

late   Sir  H.   M.   Elliot,   K.C.B.,  ...  by  Professor   John 

Dowson,  M.R.A.S.  .  .  .  8  vols.  Ldn.  1867-1877.  [I,  238n3, 

248n1.] 

The  works  mentioned  in  the  Ocean  are  as  follows  : — 

Vol.  iv.  1872.  Pp.  89-126.  No.  xxii.  Matla'u-s  Sa'dain 
of  'Abdu-r  Razzak.  Vol.  vii.  1877.  Pp.  207-533.  Munta- 
khabu-l  Lubdb  of  Muhammad  Hashim,  Khafi  Khan.  No. 
lxxix. 

Elliot  Smith,  G.    See  under  Hose,  C. 

Ellis,  A.  B.  The  Tshi-speaking  Peoples  of  the  Gold  Coast  of 
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Ellis,  George.  Specimens  of  Early  English  Metrical 
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The  first  edition  had  a  slightly  different  title  : 

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The  above  reference  in  the  Ocean  is  to  Mr  Douce 's  Analysis  of  Petrus 
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Part  of  this  work  had  already  appeared  in  the  pages  of  The  Indian  Antiquary 
(Supplement),  and  later  as  a  separate  work  in  two  volumes.  For  both  of  these 
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Enthoven,  R.  E.     "  Introduction  to  Folklore  Notes  from 

Gujarat  and  the  Konkan."    Indian  Antiquary.    Vols,  xl, 

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Part  of  the  above  was  issued  in  two  vols.,  Bombay,  1914,  1915,  as  Folk-lore 
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222  THE  OCEAN  OF  STORY 

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Fund.   Ldn.    1830.    [II,  6n2  ;  VI,  280W1.] 
Forbiger,   A.      P.    Virgilii  Maronis  Opera  ad  optimorum 

librorum  fidem  edidit  perpetua  et  aliorum  et  sua  adnotatione 

illustravit  dissertationem  de  virgilii  vita  et  carminibus  atque 

indicem  rerum  locupletissimum.     3  pts.   (vols.).     Lipsiae. 

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Forcellini,  Egidio.    "  Salisatores  "  [in  his  Totius  Latinitatis 

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Fornmanna  Sogur.   See  under  Egilsson,  S.  [and  others]. 
Forster,  Edward.     The  Arabian  Nights1  Entertainments ; 

translated  by  .  .  .  Ldn.    1839.    [II,  147ft1.] 
Forster,  P.  R.   De  Aristotelis  quae  feruntur  secretis  secretorum 

commentatio.    Kilise.    1888.    [II,  287ft1,  288ft1.] 
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Foster,  William.    The  Embassy  of  Sir  Thomas  Roe  to  the 

Court  of  the  Great  Mogul,  1615-1619,  as  narrated  in  his 

Journal  and  Correspondence.    Edited  from  Contemporary 

Records  by  ...  2  vols.    Hakluyt  Society.    Ldn.    1899. 

[VIII,  266ft2.] 

These  are  the  first  two  volumes  of  the  2nd  Series. 

Foster,  William.  Early  Travels  in  India,  1583-1619.  Oxford. 
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The  travellers  dealt  with  in  the  above  work  are  as  follows  :  Ralph  Fitch, 
1583-1591  ;  John  Mildenhall,  1599-1606  ;  William  Hawkins,  1608-1613  ; 
William  Finch,  1608-1611;  Nicholas  Withington,  1612-1616;  Thomas 
Coryat,  1612-1617  ;  and  Edward  Terry,  1616-1619- 

Foulet,  L.    Le  Roman  de  Renard.    Bibliotheque  de  l'Ecole 

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Social  Organization,  Magic  and  Religion  of  the  People  of 

VOL.  IX.  p 


226  THE  OCEAN  OF  STORY 

San  Cristoval  in  the  Solomon  Islands.    With  a  Preface  by 
G.  Elliot  Smith,  F.R.S.    Ldn.    1924.    [VIII,  316ft1.] 

This  volume  forms  part  of  the  "  History  of  Civilisation  "  Series. 

France,  Anatole.  Les  Sept  Femmes  de  la  Barbe-Bleu,  et  autres 
Contes  Merveilleux.    Paris.    1909.    [II,  224ft.] 

Francis,  H.  T.,  and  Thomas,  E.  J.  Jataka  Tales.  Selected 
and  Edited  with  Introduction  and  Notes.  Cambridge.  1916. 
[VI,  284ft1.] 

Francis,  H.  T.   See  under  Cowell,  E.  B. 

Francke,  A.  H.  "  Die  Geschichten  des  toten  $o-rub-can. 
Eine  tibetische  Form  der  Vetalapaficavirhsatika  aus 
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Francke,  A.  H.  "  Zur  tibetischen  Vetalapancaviihgatika 
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Frauenlob  (Heinrich  von  Meissen).  See  under  Bartsch,  K. 
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Hagen,  F.  H.  von  der  ;  Kroeger,  A.  E. 

Frazer,  J.  G.  Totemism  and  Exogamy.  A  Treatise  on  Certain 
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Frazer,  J.  G.  The  Golden  Bough.  A  Study  in  Magic  and 
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130,  144ft1,  222,  228,  268,  273ft3,  278,  278ft3 ;  II,  72ft1,  83, 
105ft,  108ft,  117,  118,  166,  189ft1,  253,  253ft1,  256,  256ft2, 
257n2,  268,  268ft1 ;  III,  38,  142ft1,  151,  153,  203,  314,  314ft6, 
328  ;  IV,  16  ;  V,  189ft1 ;  VI,  In1,  24ft,  59,  100ft1,  133,  137, 
265ft3,  283ft3 ;  VII,  231n2,  231ft3,  240,  240ft3 ;  VIII,  233ft2.] 

The  3rd  edition  of  The  Golden  Bough,  in  12  vols.,  presents  grave  difficulties 
from  a  reference  point  of  view,  owing  to  the  fact  that  the  volumes  are  not 
numbered  consecutively  on  the  back.  If  in  a  public  library  vol.  xii  (the  "  key  " 
vol.)  happens  to  be  "  out,"  there  is  no  cue  whatever  to  tell  you,  e.g.,  that 
vol.  viii  of  the  series  is  Spirits  of  the  Corn,  vol.  ii.  Readers  (and  the 
publishers)  would  be  well  advised  to  stamp  consecutive  numbers  on  each 
corresponding  volume.  The  titles  in  the  correct  order  are  as  follows  :  I.  The 
Magic  Art  and  the  Evolution  of  Kings,  vol.  i.  II.  The  Magic  Art  and  the 
Evolution  of  Kings,  vol.  ii.  III.  Taboo  and  the  Perils  of  the  Soul ;  IV.  The 
Dying  God  ;  V.  Adonis  Attis  Osiris  Studies  in  the  History  of  Oriental  Religion, 
vol.  i.  VI.  Adonis  Attis  Osiris  .  .  .  vol.  ii.  VII.  Spirits  of  the  Corn  and  of 
the  Wild,  vol.  i.  VIII.  Spirits  of  the  Corn  and  of  the  Wild,  vol.  ii.  IX. 
The  Scapegoat ;  X.  Balder  the  Beautiful.  The  Fire-Festivals  of  Europe  .  .  . 
vol.  i.  XI.  Balder  the  Beautiful  .  .  .  vol.  ii.  XII.  Bibliography  and  General 
Index. 


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A   2nd  edition,   revised,   appeared  in   one    volume,  Ldn.,    1909»   and  a 

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Prepared  in  the  reign  of  the  Emperor  K'ang  Hsi,  under  the  editorship  of 
Ch'enMSng-lei ;  the  encyclopaedia  was  not  published  until  1726 — for  political 
reasons.  The  work  consists  of  10,000  chiian,  or  books,  the  copy  at  the  British 
Museum  being  bound  in  745  thick  volumes.  In  English  printing  this  would, 
roughly,  correspond  to  a  work  about  four  times  the  size  of  the  Ency.  Brit.  It 
is  considered  to  be  the  greatest  typographical  feat  that  the  world  has  seen. 
A  reprint  of  the  work,  limited  to  250  copies,  appeared  some  time  subsequent 
to  1862.  A  second  reprint  was  undertaken  in  1885-1888. 

Gill,  W.  W.  Myths  and  Songs  from  the  South  Pacific.  With  a 
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The  1st  edition  appeared  in  1915  and  was  only  about  half  the  size  of  the 
2nd  edition. 

Giovanni,  Ser.    See  under  Waters,  W.  G. 

Giraud,  J.      Testament  d'un  Haschischeen.      Paris.      1913. 

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Gladwin,  Francis.     The  Persian  Moonshee.     Persian  and 

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A  2- vol.  (3rd)  edition  appeared  in  Calcutta,  1800  ;  another  in  London,  1801, 
and  an  abridged  version  by  Smyth  in  1882.  A  translation  into  Bengali  by 
Galloway,  with  the  English,  was  issued  in  Calcutta,  1840. 

Godabole,  N.  B.     "  Folklore — The  Story  of  Chandrahasya." 

Indian  Antiquary.  Vol.  xi.   1882.   Pp.  84-86.   [Ill,  280.] 
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Godeke,  K.     "  Liber  de  septem  sapienibus."     Orient  und 

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Godley,  A.  D.     Herodotus,  with  an  English  Translation  by 

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edition  quoted  in  the  Ocean.  The  story  of  Ladislao  is  to  be  found  in  vol.  vi, 
p.  622  of  1st  edition.  The  English  translation,  by  G.  W.  Hamilton  (Mrs), 
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Gregory,  J.  C.  The  Nature  of  Laughter.  Ldn.  1924.  Inter- 
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Grey,  Edward.  The  Travels  of  Pietro  Delia  Valle  in  India, 
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Griffith,  R.  T.  H.     The  Hymns  of  the  Rigveda  translated 

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Grimm,  J.  L.  C.  Kleiner e  Schriften.  8  vols.  ^Berlin.  1864- 
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Grimm,  J.  L.  C.  Teutonic  Mythology  by  Jacob  Grimm.  Trans- 
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Vols,  i-iii  (1880,  1883, 1883)  are  numbered  consecutively  right  through,  and 
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separate  index. 

Grimm,  J.  L.  C.  and  W.  Irische  Elfenmarchen,  aus  dem 
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The  above  work  is  a  translation  of  the  first  part  of  Croker's  Fairy  Legends 
and  Traditions  of  the  South  of  Ireland  (q.v.).  Wilhelm  Grimm  added  a  treatise 
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Grimm,  J.  L.  C.  and  W.  Kinder-  und  Hausmdrchen.  3  vols. 
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237,  272W1  ;  IV,  129n,  145wx  ;  V,  62w2,  66,  79n3,  lOOn1, 
l5Sn\  275,  281  ;  VI,  18711,  47/11,  56n\  61,  98nS  122w2  ; 
VIII,  83W1,  107rc,  109n2,  216.] 

The  above  is  the  standard  edition  of  Grimm.  Its  first  two  volumes  are  the 
7th  edition,  while  the  third  is  the  3rd  edition.  The  1st  edition  was  in  two  vols., 
Berlin,  1812,  1815,  while  a  third  volume  followed  in  1822. 


238  THE  OCEAN  OF  STORY 

Grohmann,  J.  V.   Sagen  aus  Bohmen.  Prag.  1863.   [I,  97ft2 ; 

II,  13ft4,    43ft1,    99ft,    104ft ;  III,    133ft1 ;  IV,    245ft1  ;  V, 
114ft1  ;  VI,  26ft3,  36ft1  ;  VII,  137ft3.] 

Groome,  F.  H.   Gypsy  Folk-Tales.   Ldn.   1899.   [V,  275.] 
Groome,  F.  H.    "  Two  Gypsy  Versions  of  the  Master  Thief." 

Journal  of  the  Gypsy  Lore  Society.     Vol.  iii.     July  1891. 

Pp.  142-151.    [V,  275.] 
Groot,  J.  J.  M.  De.   See  under  De  Groot,  J.  J.  M. 
Grose,  F.     Provincial  Glossary,  with  a  Collection  of  Local 

Proverbs    and   Popular    Superstitions.    Ldn.    1811.    [Ill, 

150.] 
Grossler,   H.      Sagen   der   Grafschaft   Mansfeld  und  ihrer 

nachsten   Umgebung.    Eisleben.    1880.    [I,  77nl ;  II,   99ft; 

III,  227ft  ;  IV,  245ft1.] 

He  also  published  "  Nachlese  von  Sagen  und  Gebrimchen  der  Grafschaft 
Mansfeld  und  ihrer  nachsten  Umgebung,"  Mansfelder  Blatter,  i  (1887) — xxi 
(1908). 

Grotius,  Hugo  (Huig  van  Groot).  De  jure  belli  ac  pacis. 
Translated  by  W.  Whewell.  3  vols.  Cambridge.  1853. 
[II,  277-279.]    See  also  under  Whewell,  W. 

The  1st  edition  of  the  above  appeared  in  Paris,  1625.  For  full  details  of  his 
works  see  Lehmann,  Hugonis  Grotii  manes  vindicati,  Delft,  1727. 

Growse,   F.  S.     Mathurd:  A   District  Memoir.     2nd  edit. 

Allahabad.    1880.    [I,  231ft1 ;  III,  142ft1 .] 
Grubauer,  A.     Unter  Kopfjdgern  in  Central  Celebes  Ethno- 

logische  Streifzilge  in  Siidost-  und  Central- Celebes.   Leipzig. 

1913.    [VIII,  299ft1,  300.] 
Grundtvig,   S.  H.     Ddnische   Volksmarchen.     Nach  bisher 

ungedruckten    Quellen    erzdhlt    von   .   .   .   Translated    by 

W.  Leo.    Leipzig.    1878.    (From  the  2-vol.  Danish  edition 

of  Copenhagen,  1876-1878.)    [Ill,  205  ;  VI,  291.] 
Gualteruzzi,  Carlo.     Le  ciento  Novelle  antike.     Bologna. 

1525.    [IX,  149,  150.] 
Gualteruzzi,    Carlo.      Le   Cento    Novelle  Antiche   secondo 

Vedizione    del    mdxxv.    Corrette    ed    Illustrate    con    Note. 

Milano.    1825.    [IX,  149,  150.]    See  also  under  Biagi,  G.; 

Borghini,  V. ;  Storer,  E. 

Only  six  copies  of  this  edition  appear  to  have  been  printed — all  on  azure- 
coloured  paper. 

Gubernatis,  A.  de.  Zoological  Mythology,  or  the  Legends 
of  Animals.  2  vols.  Ldn.  1872.  [I,  26,  76ft2,  84ft2,  129, 
130,  144ft2  ;  II,  57ft1,  127ft2  ;  III,  92ft,  104ft2,  187ft3,  272ft1 ; 

IV,  249ft;  V,  43ft1, 100ft1,  101ft1, 102ft2, 109ft2,  130ft1,  157ft1 ; 
VI,  277  ;  VII,  21ft3.] 


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Guest,  Lady  Charlotte.    The  Mabinogion,  from  the  Llyfr 

Coch  o  Hergest  and  other   Ancient    Welsh    Manuscripts ; 

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Ldn.    1838,  1840.    [Ill,  205.] 

Each  volume  has  two  title-pages.  The  first  one  gives  1849  as  the  date  in 
each  volume.  The  second  gives  1838  and  1840  as  the  dates  of  vols,  i  and  ii 
respectively,  while  there  is  no  date  given  in  the  second  title-page  of  vol.  iii. 

Guillem  (Guylem)  de  Cervera.   See  under  Thomas,  A. 
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Vol.  i,  pt.  ii,  Oct.  1915.    Colombo.    1915-1916.    Pp.  124, 

125.    [VIII,  318W1.] 
Guppy,  H.  B.   The  Solomon  Islands  and  their  Natives.    Ldn. 

1887.    [VIII,  315n1,2-3.] 
Gurdon,  P.  R.  T.     The  Khasis.     With  an  Introduction  by 

Sir  Charles  Lyall,  K. C.S.I.     Published_  under  orders  of 

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The  1st  edition  had  appeared  in  1907. 

Habicht,  Max.  Tausend  und  eine  Nacht.  Arabische  Erzdh- 
lungen,  zum  ersten  Male  aus  einer  Tunesischen  Handschrift 
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203n5.] 

Haddon,  A.  C.  Head-Hunters  Black,  White,  and  Brown. 
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Haddon,  A.  C.  "  Magic  and  Religion."  Reports  of  the  Cam- 
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Haddon,  A.  C.  See  also  under  Beaver,  W.  N. ;  Hose,  C,  and 
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Hagen,  F.  H.  v.  d.  Minnesinger.  Deutsche  Liederdichter  des 
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Hagen,  F.  H.  v.  d.  Gesammtabenteuer  altdeutsche  Erzah- 
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The  tale  "  Alten  Weibes  List  von  Konrad  von  Wiirzburg  "  occurs  in  vol.  i, 
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N.  R.      "The  Force  of 
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Hamilton,  Francis  [formerly  Buchanan].  An  Account  of 
the  Kingdom  of  Nepal,  and  of  the  Territories  annexed  to 
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Hammer  [-Purgstall],  J.  von.  "  Sur  le  Langage  des  Fleurs." 
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The  publication  consisted  of  6  vols.,  Vienna,  1809-1818. 

[Hammer-Purgstall,  J.  von.]  Rosenol  Erstes  [-Zwentes] 
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The  above  work  was  issued  anonymously  and  seems  to  have  escaped  the 
attention  of  most  scholars.  Not  a  single  German  bibliography  gives  the  correct 
details  of  issue.  The  reference  in  Vol.  VII,  p.  203ra6,  is  to  "  Dschami-960."  This 
is  not  Jam!,  the  famous  Persian  mystic  and  poet,  but  refers  to  a  work  by 
Muhammad 'Aufi, entitled  Jami  ul-Hikayat.  Neither  Rieu  nor  Ethe  mentions 
Hammer's  work  in  cataloguing  Aufi's  MSS. 

Hammer-Purgstall,  J.  von.   Liter atur-Geschichte  der  Araber. 

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Hardy,  R.  Spence.     Eastern  Monachism :  An  Account  of 

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Hardy,  R.  Spence.    A  Manual  of  Buddhism  in  its  Modern 

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Hariri,    Abu    Muhammad    al    Kasim    al-.      See    under 

Chenery,  T. 
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Harris,  Joseph.     The  Fables  of  Pilpay,  A  Famous  Indian 

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[The  name  of  Harris  is  not  on  the  title-page,  but  appears  at  the  end  of  the 
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Harris,  J.  Rendel.  "  The  Origin  of  the  Cult  of  Aphrodite." 
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VOL.    IX.  Q 


242  THE  OCEAN  OF  STORY 

Harris,  J.  Rendel.    The  Ascent  of  Olympus.    [Four  lectures 

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Harrison,   J.   E.      Mythology  and  Monuments  of  Ancient 

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Harrison,   J.   E.      "  Odysseus   and   the   Sirens — Dionysiac 

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Harsdorffer,    G.    P.      Der   grosse    Schauplatz    Lust-    und 

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The  earliest  edition  at  the  Brit.  Mus.  is  1653.  I  have  not  seen  the  Frankfurt 
1660  edition,  but  Heyse,  Biich.  d.  d.  Nat-Lit.,  quotes  a  1664  Frankfurt  edition 
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Hartland,  E.  S.    The  Science  of  Fairy  Tales.    An  Inquiry 

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This  forms  No.  xi  of  the  Contemporary  Science  Series,  edited  by  Havelock 
Ellis,  while  a  2nd  edition,  nothing  to  do  with  the  above  series,  was  issued 
in  1925,  with  an  Introduction  by  A.  A.  Milne. 

Hartland,  E.  S.  The  Legend  of  Perseus.  A  Study  of  Tradi- 
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1896.  The  volumes  form  Nos.  2,  3  and  5  of  the  Grimm 
Library.  Their  separate  sub-titles  are :  Vol.  i,  The 
Supernatural  Birth.  Vol.  ii,  The  Life-Token.  Vol.  iii, 
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153ri;  III,  204,  227n,  263n2  ;  VI,  138;  VII,  227n\  240, 
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Hartland,  E.  S.  Ritual  and  Belief.  Studies  in  the  History  of 
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Hartland,  E.  S.  "  The  Forbidden  Chamber."  Folk-Lore 
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Hartland,  E.  S.  "  The  Voice  of  the  Stone  of  Destiny  : 
An  Enquiry  into  the  Choice  of  Kings  by  Augury."  Folk- 
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Hartland,  E.  S.  "  Life-Token."  Hastings'  Ency.  Rel.  Eth. 
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Hartland,  E.  S.  "  Phallism."  Hastings'  Ency.  Rel.  Eth. 
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Henry,    Robert.     The    History    of    Great    Britain.  ...  6 

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The  article  is  divided  into  two  parts,  the  first  dealing  with  (uokv,  and  the 
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244  THE  OCEAN  OF  STORY 

Herklots,  G.  A.  Jaffur  Shurreef  [Ja'far  Sharif].  Qanoon-e- 
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A  new  edition,  quoted  in  the  two  latter  references,  appeared  in  1921,  edited 
by  W.  Crooke. 

Hermas,  Shepherd  of.    Similitudes.    [I,  144ft1.] 

The  chief  modern  edition  is  that  of  Gebhardt  and  Harnack,  in  fasc.  in  of 
their  Patrum  Apostolicorum  Opera,  Leipzig,  1877.  For  an  English  translation 
see  that  by  C.  Taylor.  !2  vols..  1903-1906. 

Hero  of  Alexandria.  Catoptrica,  Pneumatica,  Automato- 
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Herodotus.  History.  [V,  245ft1,  252.]  See  also  under 
Godley,  A.  D.,  and  Rawlinson,  G. 

Herold,  A.  F.  Nala  et  Damayanti.  "  Ex  Oriente  Lux  " 
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Herolt,  John.  Sermones  discipuli  de  tempore  d'sdetis  unaciL 
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Herrara,  Antonio  de.  The  General  History  of  the  vast 
Continent  and  Islands  of  America  commonly  calVd  the 
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Herrtage,  S.  J.  H.  The  Early  English  Versions  of  the  Gesta 
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262ft1  ;   VII,  3ft2,  81ft1.] 

Hertel,  J.  TJber  das  Tantrdkhydyika,  die  kasmirische 
Rezension  des  Pahcatantra.  Leipzig  and  Berlin.  1904. 
[V,  209ft1.] 

Hertel,  J.  Das  siiddliche  Pahcatantra.  Sanskrittext  der 
Rezension  ft  mit  den  Lesarten  der  besten  IIss.  der  Rezension 
a.  Herausgegeben  von  .  .  .  Leipzig.  1906.  Forming  Bd. 
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d.  kgl.-siichsischen  Gesell.  d.  Wissenschaften.  [V,  209ft2, 
209W3.] 

Hertel,  J.  Ausgeivdhlte  Erzdhlungen  aus  Hemacandras 
Parisistaparvan.  Deutsch  mit  Einleitung  und  Anmerkungen 
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a.d.  1199,  of  the  Jaina  monk,  Purnabhadra.  Critically 
edited  in  the  original  Sanskrit  by  ...  3  vols.  Cambridge, 
Mass.  1908,  1912.  The  title-page  of  vol.  ii  is  as  follows  : 
The  Panchatantra-Text  of  Purnabhadra.  Critical  Intro- 
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The  Panchatantra-Text  of  Purnabhadra  and  its  Relation 
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The  above  volumes  form  vols,  xi-xiii  of  the  Harvard  Oriental  Series. 

Hertel,  J.  Tantrdkhydyika.  Die  dlteste  Fassung  des 
Pancatantra.  Aus  dem  Sanskrit  ubersetzt  mit  Einleitung 
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[printed].  1909.  [V.  42ft1,  43ft2,  46ft1,  48ft1,  49m1,  52ft2,  53m1, 
55ft2,  55n\  56ft1,  59ft2,  61ft3,  64,  65,  73ft1,  75ft1,  76ft3,  77ft1, 
98ft1,  99n3,  lOOw1,  101n\  102ft2,  104m1,  106ft1,  107ft1-2, 108ft2, 
109ft2,  112ft1,  127ns  130ft1,  138ft1,  209m1' 3,  211.] 

Hertel,  J.  Das  Pancatantra,  seine  Geschichte  und  seine 
Verbreitung.  .  .  .  Leipzig  and  Berlin.  1914.  [V,  55 n2,  64, 
175,  207nx,  208,  210,  216,  219,  232-241.] 

Hertel,  J.  Kathdratndkara.  Das  Mdrchenmeer.  Eine 
Sammlung  indischer  Erzdhlungen  von  Hemavijaya.  Deutsch 
von  .  .  .  Meisterwerke  Orientalischer  Literaturen.  Bd. 
iv,  v.   Miinchen.    1920.    [VII,  200n2.] 

Hertel,  J.  Indische  Mdrchen.  Die  Marchen  der  Welt- 
literatur.    Jena.    1921.    [VI,  254n4.] 

Hertel,  J.  Die  zehn  Printzen.  Ein  indischer  Roman  von 
Dandin.  Vollstdndig  verdeutscht  von  ...  3  vols.  Leipzig. 
1922.    [V,  142n2  ;  VI,  251.] 

Hertel,  J.  Kaufmann  Tschampaka  von  Dschinakirti  Pdia 
und  Gopdla  von  Dschinakirti  Ratnatschuda  von  Dschndna- 
,  sdgara.  Indische  Marchenromane  I.  Indische  Erzahler. 
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Hertel,  J.  Pantschdkhydna-Wdrtlika.  Eine  Sammlung 
volkstumlicher  Marchen  und  Schwdnke.  Vollstdndig 
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Hertel,  J.  "  Die  Erzahlung  von  Kaufmann  Campaka." 
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186^.] 

Hertel,  J.  "  Ein  altindisches  Narrenbuch."  Berichte  uber 
die  Verhandlungen  d.  kgl.  sdchsischen  Gesell.   d.   Wissen- 


246  THE  OCEAN  OF  STORY 

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Hertz,  W.    Spielmanns-Buch.    Novellen  in  Versen  aus  dem 

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Hertz,  W.    See  also  under  Leyen,  F.  von  der. 
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The  sub-title  of  vol.   v   (referred  to  in  the   Ocean)  is  : 

Jean  de  Capone  et  ses  derives.    [V,  237.] 
Hesiod.   Thegony.   [IV,  212ft1.] 
Hewat,  M.  L.    Bantu  Folk-Lore.    Cape  Town.    1905.    [Ill, 

313,  313ft2.] 

The  reference  in  the  Ocean  is  to  the  review  of  the  work  by  B.  C.  A.  Windle 
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Hickson,  S.  J.  A  Naturalist  in  North  Celebes.  A  Narrative  of 
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Hierocles.    See  under  Eberhard,  A. 

Hildebrand,  Wolfgang.  Magia  Naturalis,  das  ist,  Kunst 
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Geheimnusse  und  kunststucke,  wie  man  nemlich  mit  dem 
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Sachen,  verrichten  .  .  .  kan  .  .  .  zusammen  getragen  .  .  . 
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Hildegard,  St.    See  under  St  Hildegard  of  Bingen,  and 

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The  above  work,  limited  to  440  copies,  was  a  treatise  written  for  the  degree 
of  Doctor  of  Philosophy  at  Lund  University.  It  contains  a  second  (loose)  title- 
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Homer.  Iliad.  [II,  218ft4  ;  III,  229ft1,  277  ;  IV,  112m1  ; 
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138ft1,  208ft1,  225ft2,  310,  310ft2  ;  IV,  58ft2,  120ft1,  151ft2  ; 
VIII,  56ft2,  92ft1  ;  IX,  9ft1.] 

Homes,  Nathaniel.  Dcemonologie,  or  the  Character  of  the 
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The  work  appears  also  under  the  title  :  Beitrage  zur  Folks ku  fide.  Im  Auftrag 
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'Inayatu-'llah.    Bahdr-i-Ddnish.    [I,   25,   43,  162nx.]    See 

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1708.     By  Niccolao  Manned,   Venetian.     Translated  with 

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Irvine,  William.    See  also  under  Blochmann,  H. 
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The  above  was  the  last  of  Isidore's  works,  and  was  written  between  622  and 
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I-Tsing.    See  under  Beal,  Samuel. 
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Lahore.    1921.    [I,  234n2  ;  V,  193.] 
'Izzat  Ullah,  Shaykh.    Gul-i-Bakdwall  or  Rose  of  Bakdwall. 

[I,  43;  VI,  60  ;  VII,  224,  224nx.] 

The  above  work  is  included  in  Clouston's  A  Group  of  Eastern  Romances  .  .  . 
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Jacobi,  H.  Hemachandra 's  Sthavirdvalic(h)arita  or  Parisista- 
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Jacobi,  H.  Ausgewahlte  Erzahlungen  in  Mdharashtri. 
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Jacobi,  H.  "  On  Sulasa."  Indian  Antiquary.  Vol.  ix.  1880. 
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Jacobi,  H.  "  Agastya  (or  Agasti)."  Hastings'  Ency.  Bel.  Eth. 
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The  above  work  contains  the  first  thirteen  stories  of  Siddi-Kiir  only.  They 
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This  volume  contains  stories  Nos.  xiv-xxiii  of  Siddhi-Kur  and  one  story  from 
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La  Fontaine,  Jean  de.  Fables.  [I,  26,  27  ;  III,  250  ;  V,  64, 
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264  THE  OCEAN  OF  STORY 

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Vol.  viii,  1826,  contains  : 

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266  THE  OCEAN  OF  STORY 

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284  THE  OCEAN  OF  STORY 

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VOL.   IX.  U 


306  THE  OCEAN  OF  STORY 

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The  collection  consists  of  twelve  tales. 

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Stallybrass,  J.  S.    See  under  Grimm,  J.  L.  C. 

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The  above  work  forms  No.  xxxix  of  the  1st  Series. 

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This  important  collection  of  forty-three  tales  had,  for  the  most  part, 
previously  appeared  in  The  Indian  Antiquary,  vols,  ix-xii  (see  above)  ;  The 
Calcutta  Review,  Oct.  1882,  and  Temple's  Legends  of  the  Panjab,  vol.  i,  pp.  1-66. 
The  chief  value  of  the  collection  lies  in  the  Notes,"  "  Analysis,"  and  "  Survey 
of  Incidents,"  embracing  all  the  chief  Indian  collections  previously  published. 
The  work  was  reissued  in  189*  under  a  new  title  (see  below),  and  without 
any  approbation  or  participation  on  the  part  of  Sir  Richard  Temple. 

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The  Appendix  contains  fourteen  Sinhalese  folk-tales.     Several  are  to  be 
found  also  in  Parker's  Village  Folk-Tales  of  Ceylon. 

Steere,  E.  Swahili  Tales,  as  told  by  Natives  of  Zanzibar. 
With  an  English  Translation.  Ldn.  1870  (reprinted  1889). 
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Stefano,  Hieronimo  di  Santo.   See  under  Major,  R.  M. 

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Kings  of  Kasmir.  Translated,  with  an  Introduction, 
Commentary,  and  Appendices,  by  ...  2  vols.  West- 
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Stein,  A.,  and  Grierson,  G.  A.  Hatim's  Tales,  Kashmiri 
Stories  and  Songs  recorded  with  the  assistance  of  Pandit 
Govind  Kaul  .  .  .  with  a  note  on  the  Folklore  of  the 
Tales  by  W.  Crooke,  C.I.E.  Indian  Text  Series.  Ldn.  1923. 
[I,  S8n,  8ln,  163n ;  II,  124;  III,  280;  IV,  48,  104; 
V,  176,  177 ;  IX,  163.] 

Stein,  O.  "  'ZCpiy^  und  surungd."  Zeit.  f.  Indologie  und 
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Steinschneider,  M.  Hebro3ische  Bibliographic  Blatter  fur 
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J.  Benzian  assisted  in  editing  vols,  ix-xxi.  During  1866-1868  the  publication 
was  suspended. 

Steinschneider,  M.  Die  Hebraeischen  Uebersetzungen  des 
Mittelalters  und  die  Juden  als  Dolmetscher.  Ein  Beitrag 
zur  Liter aturgeschichte  des  Mittelalters,  meist  nach  hand- 
schriftlichen  Quellen,  von  .  .  .  Berlin.  1893.  [II,  289n3 ; 
V,  220nx,  237-239.] 

Steinschneider,  M.  "  Die  toxicologischen  Schriften  der 
Araber  bis  Ende  XII.  Jahrhunderts.  Ein  bibliographischer 
Versuch,  grossentheils  aus  handschriftlichen  Quellen." 

This  forms  No.  xxiv  of : 

Archiv  fur  pathologische  Anatomie  und  Physiologie  und  filr 
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Stephens,  G.,  and  Cavallius,  H.  Old  Norse  Fairy  Tales, 
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Part  of  Series  ii  of  "  The  Illustrated  Library  of  the  Fairy  Tales  of  All 
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Stevens,  John.  See  under  Herrera,  Antonio  de. 
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[I,    56m1;    II,    54ft1,    83,    166,    242,    257ft1  ;  III,    37,    38; 

IV,  259,  259ft1,  260  ;  V,  145ft1  ;  VI,  59  ;  VII,  26,  28,  188ft1 ; 

VIII,  18,  277.] 

The  above  volume  forms  one  of  "  The  Religious  Quest  of  India  "  Series, 
edited  by  J.  N.  Farquhar  and  H.  D.  Griswold. 

Stober,  August.  "  Elsassische  Sagen  und  Marchen."  [By 
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"  Die  Here  von  Kaisersberg."]  Alsatia  Beitrage  zur 
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Stokes,  Maive.  Indian  Fairy  Tales  Collected  and  Translated 
by  .  .  .  With  Notes  by  Mary  Stokes  and  an  Introduction 
by  W.  R.  S.  Ralston,  M.A.  Ldn.  1880.  [I,  26,  43,  129,  131 
II,  42ft1,  43ft2,   57ft1,  136ft1,  193ft1  ;   III,   218,  226ft2,  280 

V,  157ft1  ;  VI,  16ft,  47ft1,  61,  154ft3,   250,  260  ;  VII,  255 

IX,  47ft1.] 

The  above  important  collection  of  thirty  stories  first  appeared,  privately 
printed,  in  1879. 


312  THE  OCEAN  OF  STORY 

Stokes,  Whitley.  Togail  Troy.  The  Destruction  of  Troy, 
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translated  with  a  Glossarial  Index  of  the  Rarer  Words. 
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Only  seventy  copies  printed. 

Stokes,  Whitley.  Three  Middle-Irish  Homilies  on  the  Lives 
of  Saints  Patrick,  Brigit  and  Columba.  .  .  .  Calcutta. 
1877.    [Ill,  20k1.] 

Of  this  work  there  are  only  one  hundred  copies  privately  printed. 

Storer,  E.    //  Novellino :  The  Hundred  Old  Tales  Translated 

from   the   Italian    by  .   .   .   With    an    Introduction.      Ldn. 

[1925.]     See   also  under  Biagi,    G. ;   Borghini,   V.;    and 

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Storey,   C.  A.      The  Fdkhir  of  Al-Mufaddal  Ibn  Salama. 

Edited  from  Manuscripts  at  Constantinople  and  Cambridge. 

Printed  for  the  Trustees  of  the  "  De  Goeje  Fund."   Leyden, 

1915.    [VI,  63.] 

A  part  of  the  above  treatise  was  printed   at  Constantinople  in  a.h.  1301, 
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Storr,  F.     Sophocles,  with  an  English  Translation  by  .  .  . 

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further  under  Waters,  W.  G. 
Strong,  H.  A.    The  Syrian  Goddess.    Being  a  Translation  of 

Lucian's  "  De  Dea  Syria,"  with  a  Life  of  Lucian  by  .  .  . 

Edited  with  Notes  and  an  Introduction  by  John  Garstang, 

M.A.,  D.Sc.  .  .  .  Ldn.    1913.    [Ill,  328.] 
Stuart  Baker,  E.    See  under  Baker,  E.  C.  Stuart. 
Stuart,  G.  A.    Chinese  Materia  Medica.    Vegetable  Kingdom. 

Extensively  revised  from  Dr  F.  Porter  Smith's  work  by  .  .  . 

Shanghai.    1911.    [VIII,  305.] 
Stumme,  H.    Tunisische  Mdrchen  und  Gedichte.    Eine  Samm- 

lung    prosaischer     und    poelischer    Stiicke    im    arabischen 

Dialecte  der  Stadt  Tunis  nebst  Einleitung  und  Ubersetzung 

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Trans.).    [VIII,  227n6.] 
Stumme,  H.     Mdrchen  der  Schluh  von  Tdzerwalt.     Leipzig. 

1895.    [Ill,  188n;  VIII,  227n8.] 
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This  work  contains  no  illustrations  or  index.  The  total  collection, consists 
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annotations  and  index. 

A  few  of  the  stories  were  issued  in  the  Journ.  As.  Soc.  Bengal,  vol.  lii,  p.  81  ; 
while  four  of  the  Rasalu  legends  were  printed  in  the  Folk-lore  Journal,  vol.  i, 
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814  THE  OCEAN  OF  STORY 

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1921.    [I,  103;  VI,  293w3.] 
The  1st  edition  appeared  in  1915. 

Sylvain  Levi.    See  under  Levi,  Sylvain. 

Tachard,  Gui.  Voyage  de  Siam  des  Peres  Jesuites  envoyez 
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Taine,  H.  A.   Les  Origines  de  la  France  Contemporaine.   Pt.  ii, 

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Tassy,  Garcin  de.  See  under  Garcin  de  Tassy,  J.  H. 
Tatius,   Achilles.      The  Loves  of   Clitopho  and  Leucippe. 

[V,  200n\] 
Tavernier,  J.  B.    See  under  Ball,  V. 
Tawney,  C.  H.    Uttara  Rama  Charita,  A  Sanskrit  Drama  by 

Bhavabhuti,  Translated  into  English  Prose.   Calcutta.   1871. 

[I,  viii.] 

A  2nd  edition,  adapted  to  Pundit  I.  C.  Vidyasagara's  edition  of  the  text, 
appeared  in  1874,  also  at  Calcutta. 

Tawney,  C.  H.    The  Mdlavikdgnimitra.    A  Sanskrit  Play  by 
Kdliddsa.  Literally  translated  into  English  Prose.   Calcutta. 
1875.    [IV,  15  ;  VII,  2nK] 
A  2nd  edition  appeared  in  1891. 

Tawney,  C.  H.  Two  Centuries  of  Bhartrihari.  Translated 
into  English  Verse.   Calcutta.   1877.   [I,  viii,  x.] 

Tawney,  C.  H.  The  Tragedy  of  King  Richard  the  Third. 
By  William  Shakespeare.  With  an  Introduction  and  Notes 
by  .  .  .  With  an  Appendix  by  T.  Cartwright,  B.A.,  B.Sc. 
(Lond.).  Ldn.  1888.  (Last  reprint  1922.)  [I,  viii.]  See 
also  under  Shakespeare,  William. 

Tawney,  C.  H.  The  Kathdkoga;  or,  Treasury  of  Stories.  Trans- 
lated from  Sanskrit  Manuscripts.  .  .  .  With  Appendix, 
containing  Notes,  by  Professor  Ernst  Leumann.  .  .  . 
Royal  Asiatic  Society.  Oriental  Translation  Fund.  New 
Series,  II.  Ldn.  1895.  [I,  40/i,  48rc2,  lOln1,  121w2,  223, 
224,  226  ;  II,  5ft1, 108n,  113nS  219n3,  2S2n  ;  III,  60,  61,  62, 
207n2,  279;  IV,  47,  174nx;  V,  17m1,  125n\  155n\  176; 
VI,  In1,  25rc3,  205n;  VII,  220,  223,  254  ;  VIII,  29m1.] 

Tawney,  C.  H.  The  Prabandhacintdmani  or  Wishing-stone 
of  Narratives.    Composed  by  Merutunga  Acdrya.    Translated 


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from    the    Original    Sanskrit    by  .  .  .  Calcutta.       1901. 

[I,  37ft2,  39ft1,  47ft;  II,   108ft  ;   IV,  47;  V,   17ft1,  125ft1, 

155ft2,  176  ;  VI,  229ft1  ;  VII,  202.] 
T[awney],  C.  H.    "  Ancient  Superstitions  regarding  i  Meeting 

Eyebrows.'  "    The  Indian  Antiquary.    Vol.  vii.    Bombay. 

1878.    P.  87.    [II,  104ft.] 
Tawney,  C.  H.    "  Some  Indian  Methods  of  Electing  Kincrs." 

Proc.  As.  Soc.  Bengal.   Nov.  1891.   Pp.  135-138.   Calcutta. 

1892.   [V,  176.] 
Tawney,  C.  H.,  and   Thomas,   F.   W.     Catalogue  of  Two 

Collections  of  Sanskrit  Manuscripts  preserved  in  the  India 

Office  Library.   Ldn.    1903.    [I,  ix.] 
Taylor,  Bayard.    Faust.    A  Tragedy  by  John  Wolfgang  von 

Goethe.    Translated,  in  the  original  metres,  by  ...  2  vols. 

Ldn.    1871.    [IV,  227ft1.] 
Taylor,   R.     Te  Ika  a  Maui;    or,  New  Zealand  and  its 

Inhabitants,  illustrating  the  Origin,  Manners,  Customs,  .  .  . 

and  Language  of  the  Natives.    .  .  .  2nd  edit.    Ldn.    1870. 

[VI,  135  ;  VIII,  232ft7.] 
(The  1st  edition  appeared  in  1855.) 

Tegner,  Hans.    See  under  Br^ekstad,  H.  L. 

Teixeira,  Pedro.  Relaciones  de  Pedro  Teixeira  <T  el  Origen 
Descendencia  y  Svccession  de  los  Reyes  de  Persia,  y  de 
Harmuz,  y  de  vn  Viage  hecho  por  el  mismo  Avtor  dende  la 
India  Oriental  hasta  Italia  por  tierra.  .  .  .  Antwerp.  1610. 
[I,  214.]    See  further  under  Sinclair,  W.  F. 

For  an  English  translation  of  Teixeira,  readers  are  referred  to  The  Travels 
of  Pedro  Teixeira  ;  with  his  "  Kings  of  Harmuz,"  and  extracts  from  his  "  Kings 
of  Persia,"  W.  F.  Sinclair  and  D.  Ferguson,  Hakluyt  Society,  2nd  Series, 
No.  ix,  Ldn.,  1902.  The  reference  to  tutia  will  be  found  on  p.  218. 

Temple,  R.  C.  The  Legends  of  the  Panjdb.  3  vols.  Bombay. 
1884,  1885,  1901.    [Ill,  321.] 

This  important  collection  was  to  have  been  issued  in  monthly  parts  in  the 
years  1884,  1885  and  1886.  Owing,  however,  to  official  duties,  seven  years 
elapsed  between  the  appearance  of  No.  xxxiii  and  No.  xxxiv  (the  Index)  ; 
and  another  seven  years  passed  until  No.  xxxv  (the  Preface)  was  issued. 
This  was  followed  in  November  1901  by  the  final  part,  No.  xxxvi,  which 
contained  an  Index  to  the  Preface.  These  facts  account  for  the  great  scarcity 
of  complete  sets.  (There  is  one  at  the  India  Office  and  another  at  the  Royal 
Asiatic  Society.  The  British  Museum  lacks  the  last  four  parts.)  The  whole 
collection  as  published  consists  of  fifty-nine  legends,  which,  however,  re- 
presents only  half  the  number  collected  by  Sir  Richard  Temple.  The  titles 
of  Nos.  lx-cxviii  are  to  be  found  in  vol.  iii,  pp.  vi-viii,  of  the  above  work. 
Several  of  these  have  since  been  published  :  see  Indian  Antiquary,  vols,  xxv, 
p.   300;  xxxvii,  p.  149;  xxxviii,  pp.   81,  311,  and  xxxix,  p.  1,  where  the 


316  THE  OCEAN  OF  STORY 

legends  were  edited  by  H.  A.  Rose.  He  also  issued  six  more  in  his  Glossary 
of  the  Tribes  and  Castes  of  the  Punjab,  vol.  i,  pp.  646-675  and  720-730. 

The  only  other  published  legend  from  the  collection  is  to  be  found  in 
F.  W.  Skemp,  Multani  Stories,  Lahore,  1917,  pp.  78-81. 

Reference  should  also  be  made  to  Temple's  article,  "  The  Folklore  in  the 
Legends  of  the  Panjab,"  Folk-Lore,  vol.  x,  1899?  pp-  384-443. 

Temple,  R.  C.  A  Geographical  Account  of  Countries  Round 
the  Bay  of  Bengal,  1669  to  1679.  By  Thomas  Bowrey. 
Edited  by  .  .  .  Hakluyt  Society.  Cambridge.  1905.  [IV, 
270;  VIII,  292n3,  293nx.] 

This  volume  forms  No.  xii  of  the  2nd  Series. 

Temple,  R.  C.  The  Travels  of  Peter  Mundy  in  Europe  and 
Asia,  1608-1667.  4  vols.  Hakluyt  Society.  Ldn.  [IV,  270; 
VIII,  266n6,  267n2.] 

The  numbers  and  dates  of  the  volumes  are  as  follows  : — 

Vol.  i.    2nd  Series.    No.  xvii.    1905.    Vol.  ii.    2nd  Series. 

No.  xxxv.  1914.  Vol.  iii.  2nd  Series.  Pt.  i,  No.  xlv. ;  Pt.  ii, 

No.  xlvi.    1919.    Vol.  iv.    2nd  Series.    No.  lv.    1924. 
Temple,  R.  C.     "  Notes  on  a  Collection  of  Regalia  of  the 

Kings   of  Burma   of    the   Alompra   Dynasty."      Indian 

Antiquary.  Vol.  xxxi.  Nov.  1902.  Pp.  442-444.  [II,  264n].] 
Temple,  R.  C.     "  Family  Godlings  as  Indicators  of  Tribal 

Migration."   The  Indian  Antiquary.   Bombay.   Vol.  xxxiii. 

March  1904.    Pp.  98-100.    [II,  269n4.] 
Temple,  R.  C.     "  Ritual  Murder  as  a  Means  of  Producing 

Children."  Indian  Antiquary.  Vol.  Hi.  May  1923.  Pp.  113- 

115.    [I,  154n*.] 
Temple,  R.  C.    See  also  under  Steel,  F.  A.,  and  Temple, 

R.  C. 
Tendlau,  A.  M.   Das  Buch  der  Sagen  und  Legenden  judischer 

Vorzeit.     Nach  den  Quellen  bearbeitet  nebst  Anmerkungen 

und  Erlduierungen.    2nd  edit.,  enlarged.    Stuttgart.    1845. 

[Ill,  59.] 
Tennyson,  A.    Vivien.   [VI,  in1.] 
Terence  (Terentius  Afer).  Eunuchus.  [Ill,  6n2.]  Phormio. 

[IV,  138n1.] 
Tertullian.   Ad  Nationes.   [Ill,  131n3.] 
Tha'labi.   Qisas  al-anbiya\   Cairo,  a.h.  1314.    [VI,  63.] 
Theocritus.    Idyllia  (the  Idylls).     [V,  201n ;  VI,  24n.]     See 

also  under  Fritsche,  A.  T.  A. 
Theophrastus  (6EO$PACTOY).    See  under  Jebb,  R.  C. 
Thietmar  (Dietmar  or  Dithmar)  of  Merseburg.   See  under 

Pertz,  G.  H. 


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Thomas,  A.  "  Les  Proverbs  de  Guylem  de  Cerveras  (Poeme 
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Thomas,  E.  J.   See  under  Francis,  H.  T.,  and  Thomas,  E.  J. 

Thomas,  E.  J.  "  Sun,  Moon  and  Stars  (Buddhist)."  Hastings' 
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Thomas,  F.  W.  "  The  Plays  of  Bhasa."  Journ.  Roy.  As.  Soc. 
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Thomas,  F.  W.  "  Chandragupta,  the  Founder  of  the  Maurya 
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Thomas,  F.  W.  See  also  under  Tawney,  C.  H.,  and  Thomas, 
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Thomas,  N.  W.  "  Animals."  Hastings'  Ency.  Rel.  Eth. 
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Thompson,  C.  J.  S.  Poison  Mysteries  in  History,  Romance 
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Thompson,  E.  "  The  Suppression  of  Suttee  in  Native  States." 
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Pp.  274-286.    [IX,  155.] 

Thompson,  R.  Campbell.  The  Devils  and  Evil  Spirits  of 
Babylonia,  being  Babylonian  and  Assyrian  Incantations 
against  the  Demons,  Ghouls,  Vampires,  Hobgoblins,  Ghosts 
and  kindred  evil  spirits,  which  attack  mankind.  ...  2  vols. 
Ldn.   1903,  1904.    [II,  61m1  ;  VI,  138.] 

Forming  vols,  xiv  and  xv  of  Luzac's  Semitic  Text  and  Translation  Series. 

Thompson,  R.  Campbell.  Semitic  Magic:  Its  Origins  and 
Development.  Forming  vol.  iii  of  Luzac's  Oriental  Religious 
Series.   Ldn.    1908.    [II,  99n,  19Sn\  295  ;  III,  38.] 

Thompson,  R.  Campbell.  "  The  Golden  Age  of  Hammurabi," 
being;  chap,  xiv  of  The  Cambridge  Ancient  History.  Cam- 
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Thomson,  B.  See  under  Amherst  of  Hackney,  Lord,  and 
Basil  Thomson. 

Thorburn,  S.  S.  Bannu ;  or  Our  Afghan  Frontier.  Ldn. 
1876.    [I,  43;  V,  127m1.] 

About  fifty  tales  are  included  in  the  above  work. 

Thorndike,  Lynn.  A  History  of  Magic  and  Experimental 
Science  during  the  First  Thirteen  Centuries  of  Our  Era. 
2  vols.  Ldn.  1923.  [I,  77nx ;  II,  99w,  108n,  288n3,  295W1, 
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318  THE  OCEAN  OF  STORY 

Thorpe,  Benjamin.  Yule-Tide  Stories.  A  Collection  of 
Scandinavian  and  North  German  Popular  Tales  and 
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1853.  Bonn's  Antiquarian  Library.  [I,  25,  48n2,  147ft2, 
166;  II,  76>*1.  SO/?1.  190ft1  ;  III,  48ft1,  205,  225ft2,  226ft2, 
236.  237  ;   VI,  21)1  ft-.] 

Thumb,  A.  "  Zur  neuorieehiselien  Volkskunde."  Zeitschrift 
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Thurn,  E.  Im.    Sec  under  Im  Thurn,  E. 

Thurston,  Edgar.  Ethnographic  Notes  in  Southern  India. 
With  40  Plates.  Madras.  1906.  [I,  258ft2;  II,  7ft1,  166, 
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Thurston,  Edgar.  Castes  and  Tribes  of  Southern  India.  .  .  . 
Assisted  by  K.  Rangaehari,  M.A.  ...  9  vols.  Govern- 
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259,  265:  II,  166,  256,  256ft4;  III,  101ft,  325;  VIII, 
109ft3,  112ft1,  275ft1,  275ft2,  275-283.] 

Thurston,  Edgar.  Omens  and  Superstitions  in  Southern 
India.    Ldn.    1912.    [Ill,  306ft3.] 

Thurston,  E.    See  also  under  Watt,  George. 

Tiele,  P.  A.    See  under  Burnell,  A.  C. 

Title,  Vaclav.  Verzeichuis  der  Bohmischen  Marchen.  Vol.  vi. 
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This  series  is  edited  for  the  Folklore  Fellows  by  Johannes  Bolte,  Oskar 
Hackman.  Kaarle  Krohn  and  C.  W.  von  Sydow. 

Tobler,  O.  Die  Epiphanie  der  Seele  in  deutscher  Volkssage. 
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The  above  "  Dissertation  "  is  not  in  the  British  Museum,  and  I  have  not 
personally  seen  it. 

Tod,  James.  Annals  and  Antiquities  of  Rajasfhan,  or  the 
Central  and  Western  Rajpoot  States  of  India.  2  vols.  Ldn. 
1829-1832.  (2nd  edit.,  Madras,  1873.  Popular  edition, 
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Torquemada,  F.  Juan  de.  La  Monarquia  Indiana.  Madrid. 
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Touche,  La.    See  under  La  Touche,  T.  H.  D. 

Traill,  G.  W.    See  under  Batten,  J.  H. 

Trebovsky,  F.  (i.e.  F.  M.  KlAcel).  Bdjky  [Bidpajovy], 
temdr  do  viech  jazyku  ji:  preloiene,  po  desku  vzdelane  od 


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Tremearne,  A.  J.  N.  Hausa  Superstitions  and  Customs. 
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Trenckner,  V.  Pali  Miscellany.  Pt.  I,  containing  a  Speci- 
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Turner,  G.  Samoa  a  Hundred  Years  ago,  and  long  before ; 
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This  forms  the  first  part  of  vol.  viii  of : 


320  THE  OCEAN  OF  STORY 

Abhandlungen  fiir  die  Kunde  des  Morgenlandes  heraus- 
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This  forms  vol.  lxvi,  pp.  3-87,  of: 

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The  English  translation  is  contained  in  W.  A.  Clouston's  Eastern  Romances 
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Underdowne,  Thomas.  An  ^Ethiopian  History  written  in 
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Unger,  R.    "  Zur  Sirenensage."    Philologrs.  Zeitschrift  fur 

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The  collection  consists  of  one  hundred  and  twenty-five  stories,  chiefly 
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VOL.   IX.  x 


322  THE  OCEAN  OF  STORY 

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The  collection  contains  twenty  stories  in  all. 


324  THE  OCEAN  OF  STORY 

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826  THE  OCEAN  OF  STORY 

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Alterthums.  Vol.  xvi.  Leipzig.  1883.  Pp.  211-479.  [VI, 
69^.] 

This  periodical  consists  of  seventeen  volumes,  1850-1885,  of  which  the 
first  eight  volumes  were  published  at  Berlin  and  the  rest  at  Leipzig. 

Weber,  H.  W.   Tales  of  the  East,  comprising  the  most  popular 

Romances  of  Oriental  Origin.    3  vols.    Edinburgh.    1812. 

[I,  25.] 
Webster,  H.  C.    See  under  Cayley- Webster,  H. 
Webster,  John.     The  Dutchess  of  Malfey.    [II,  2n*  ;  VIII, 

54m1,  156W1.] 
Weeks,  J.  H.    Among  the  Primitive  Bakongo  :  A  Record  of 

Thirty  Years'  close  Intercourse  with  the  Bakongo  and  other 

Tribes  of  Equatorial  Africa.  .  .  .  Ldn.  1914.     [Ill,  313, 

313W1.] 
Weeks,   J.  H.      "  Notes   on   some  Customs  of  the  Lower 

Congo  People."   Folk-Lore.   Vols,  xix,  1908,  pp.  409-437 ; 

and  xx,  1909,  pp.  32-63,  181-201,  304-311,  457-480.    [Ill, 

313,  313^.] 
Weicker,  G.  De  Serenibus  qiuestiones  selector.  Leipzig.   1895. 

[VI,  282ti6.] 
Weicker,   G.      Der   Seelenvogel    in  der  alten  Literatur  und 

Kunst.    Leipzig.    1902.    [VI,  283n2.] 
Weicker,    G.      "  Die    Sirenen."      Roscher's    Ausfuhrliches 

Lexikon  der  Griechischen  und  Romischen  Mythologie.  Vol.  iv. 

Leipzig.    1909-1915.   Cols.  601-639.    [VI,  282n6.] 
Weil,  G.    Tausend  und  Eine  Nacht.  ...  4  vols.    Stuttgart. 

1837-1841.    [IX,  82n*.] 
Weinhold,  Karl.    See  under  Paris,  G.,  and  Thumb,  A. 

Weinreich,    Otto.      Senecas  Apocolocyntosis.      Die   Satire 

auf  Tod,  Himmel-  und  Hollenfahrt  des  Kaisers  Claudius. 

Berlin.    1923.    [IX,  155.] 
Welsford,    E.      "  Serpent- Worship   (Teutonic   and   Balto- 

Slavic)."  Hastings'  Ency.  Rel.  Eth.  Vol.  xi.  1920.  Pp.  419- 

423.    [I,  203,  204.] 
Werner,  E.  T.  C.    China  of  the  Chinese.    Ldn.    1919.    [IV, 

257711.] 
Wesselski,  A.      Marchen  des  Mittelalters.     Berlin.     1925. 

[VIII,  117n2  ;  IX,  149,  155.] 

The  collection  consists  of  sixty-six  tales,  with  full  and  useful  notes  at  the 
end  of  the  volume. 


BIBLIOGRAPHY  327 

West,  E.  W.   Pahlavi  Texts  translated  by  .  .  .  Sacred  Books 

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Westermarck,  E.    Marriage  Ceremonies  in  Morocco.    Ldn. 

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Westermarck,  E.     The  History  of  Human  Marriage.     In 

Three  Volumes.     Fifth  Edition  Rewritten.     Ldn.     1921. 

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The  1st  edition  was  in  one  volume,  and  appeared  in  189L 

Westermarck,  E.  The  Origin  and  Development  of  the  Moral 
Ideas.  2nd  edit.  Ldn.  1924  (vol.  i),  1917  (vol.  ii).  (1st  edit. 
1906,  1908.  The  2nd  edit,  of  vol.  i  first  appeared  in  1912.) 
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Westermarck,  Edward.  Ritual  and  Belief  in  Morocco. 
2  vols.    Ldn.    1926.    [VIII,  100n.] 

Wheeler,  Talboys.      See  under  Chunder,  Bholanauth. 

Wheeler,  W.  A.  A  Dictionary  of  the  Noted  Names  of  Fiction  ; 
including  also  Familiar  Pseudonyms,  Surnames  bestowed 
on  eminent  men,  and  Analogous  Popidar  Appellations  often 
referred  to  in  literature  and  conversation.  Bohn's  Philo- 
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Whewell,  W.  Hugonis  Grotii  De  Jure  Belli  et  Pacis  Libri 
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White,  John.  The  Ancient  History  of  the  Maori,  his  Myth- 
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Each  volume  contains  the  English  translation  followed  by  the  original 
Maori  text,  with  a  separate  title-page.  That  of  vol.  i  is  dated  1886,  while  that 
of  vol.  vi  is  1889.  Four  out  of  the  six  volumes  were  also  published  in  London 
in  1889.  The  original  title-pages  of  the  Maori  portion  of  each  volume,  however, 
remained  unaltered. 

White,  W.  G.  The  Sea  Gypsies  of  Malaya.  An  Account  of  the 
Nomadic  Mawken  People  of  the  Mergui  Archipelago,  with 
a  Description  of  their  Ways  of  Living,  Customs,  Habits, 
Boats,  Occupations,  &c,  &c,  &c,  by  .  .  .  With  a  Foreword 
by  R.  R.  Marrett,  M.A.,  D.Sc,  F.R.A.I.  .  .  .  Ldn.  1922. 
[VIII,  287n2.] 

Whitney,  W.  D.    Atharva-Veda  Samhita.    Translated  with  a 
Critical  and  Exegetical  Commentary  by  .  .  .  Revised  .  . 
and  edited  by  C.  R.  Lanman.    2  vols.    Harvard  Oriental 
Series.    Vols,  vii  and  viii.    Cambridge,  Mass.    1905.    [IV, 
263.] 


328  THE  OCEAN  OF  STORY 

Wickerhauser,  M.  Die  Papageimarchen.  Leipzig.  1858. 
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Wickham,  E.  C.  Clarendon  Press  Series :  Quinti  Horatii 
Flacci  Opera  Omnia.  The  Works  of  Horace,  with  a  Com- 
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Widter,  G.    See  under  Wolf,  A. 

Wilhelm,  R.  Chinesische  Volksmarchen.  tJbersetzt  und 
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"  Die  Marchen  der  Weltliteratur  "  Series.    [IX,  143.] 

Wilken,  G.  A.  "  Jets  over  Schedelvereering  bij  de  volken 
van  den  Indischen  Archipel."  Bijdragen  tot  de  Taal-  Land- 
en  Volkenkunde  van  Nederlandsch- Indie.  Vol.  iv.  1889. 
Pp.  89-121.    [VIII,  297ft1.] 

Wilkins,  C.  The  Heetopddes  of  Veeshnoo  Sarmd,  in  a  Series 
of  connected  Fables,  interspersed  with  Moral,  Prudential, 
and  Political  Maxims ;  translated  from  an  Ancient  Manu- 
script in  the  Sanskreet  Language.  With  explanatory  Notes 
by  .  .  .  Bath.   1787.    [V,  210.] 

Wilkins,  C.  Fables  and  Proverbs  from  the  Sanskrit :  being 
the  Hitopadesa.  Translated  by  .  .  .,  With  an  Introduction 
by  Henry  Morley.   Ldn.   1885.   [V,  210.] 

Wilkins,  W.  J.  Hindu  Mythology,  Vedic  and  Purdnic. 
Calcutta.    1882.    [VIII,  77ft2.] 

Wilkinson,  J.  G.  The  Manners  and  Customs  of  the  Ancient 
Egyptians.  A  new  Edition,  Revised  and  Corrected  by 
Samuel  Birch,  LL.D.,  D.C.L.  ...  3  vols.  Ldn.  1878. 
[I,  215  ;  II,  264  ;  III,  116ft.] 

Wilkinson,  R.  J.  Papers  on  Malay  Subjects.  5  vols,  and  one 
Supplementary.    Kuala  Lumpur.    1907-1911.    [II,  167.] 

The  papers  in  question  comprise  :  Malay  Literature,  Industries,  History, 
Life  &  Customs,  Law,  and  Aboriginal  Tribes  (Suppl.). 

Wilkinson,  R.  J.    See  also  under  Hurgronje,  C.  Snouck. 

Williams,  Monier.  Nalopdkhydnam.  Story  of  Nala,  An 
Episode  of  the  Mahd-Bhdrata :  The  Sanskrit  Text,  with  a 
copious  Vocabulary,  Grammatical  Analysis,  and  Introduc- 
tion by  .  .  .  The  Metrical  Translation  by  the  Very  Rev. 
H.  H.  Milman.    Oxford.    1860.    [IV,  278.] 

Williams,  Monier.  Indian  Wisdom  or  Examples  of  the 
Religious,  Philosophical,  and  Ethical  Doctrines  of  the 
Hindus.  .  .  .  Ldn.  1875.  [I,  12ft2  ;  IV,  256  ;  VI,  92ft1.] 
See  also  under  Milman,  H.  H. 

Williams,  Monier  Monier-.  Buddhism,  in  its  Connexion 
with  Brahmanism  and  Hinduism,  and  in  its  Contrast  with 
Christianity.   2nd  edit.    Ldn.    1890.    [VIII,  lft4.] 


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Williamson,  R.  W.  The  Mafulu  Mountain  People  of  British 
New  Guinea.  With  an  Introduction  by  A.  C.  Haddon. 
Ldn.    1912.    [VIII,  313nx.] 

Williamson,  R.  W.  The  Social  and  Political  Systems  of 
Central  Polynesia.  3  vols.  Cambridge.  1924.  [VIII,  310W1.] 

Wills,  C.  J.   See  under  Morier,  James. 

Wilmot,  S.  E.  The  Life  of  an  Elephant.  Ldn.  1912.  [VI, 
68n.] 

Wilsen,  F.  C.   See  under  Leemans,  C. 

Wilson,  Henry.   See  under  Keate,  George. 

Wilson,  H.  H.  Mackenzie  Collection.  A  Descriptive  Cata- 
logue of  the  Oriental  Manuscripts,  and  other  articles 
Illustrative  of  the  Literature,  History,  Statistics  and 
Antiquities  of  the  South  of  India ;  Collected  by  the  Late 
Lieut.-Col.  Colin  Mackenzie,  Surveyor -General  of  India. 
2  vols.  Calcutta.  1828.  Reprinted  in  1  vol.  Calcutta. 
1882.    [I,  131  ;  II,  121,  123.] 

Wilson,  H.  H.  The  Dasa  Kumdra  Charita,  or  Adventures  of 
Ten  Princes.  A  Series  of  Tales,  in  the  Original  Sanskrit. 
By  Sri  Dariai.  Edited  by  .  .  .  Ldn.  Oriental  Translation 
Fund.    1846.    [I,  234,  234rc4 ;  V,  153W1.] 

Wilson,  H.  H.    Works  by  the  Late  Horace  Hayman  Wilson, 

M.A.,  FM.S.  ...  12  vols.     Ldn.     1863-1877.      [I,  In2, 

7n\    17n3,   25,  57n3,   75n\   118n2,    162nx,   200;   II,    92w4, 

189nS  192W1,  214,  241,  248,  258,  259,  283n3  ;  III,  84m1.] 

In  order  to  facilitate  reference,  the  following  details  show  the  contents  of 
each  volume : 

i,  ii.  Essays  and  Lectures  chiefly  on  the  Religion  of  the 
Hindus.  Collected  and  edited  by  Dr  Reinhold  Rost. 
2  vols.  Ldn.   1862. 

There  is  a  separate  index  to  each  volume.  The  volumes  are  made  up  chiefly 
of  reprints  from  Asiatick  Researches,  Journ.  Roy.  As.  Soc.,  and  Quart.  Orient. 
Mag. 

iii,  iv,  v.  Essays  Analytical,  Critical  and  Philological  on 
subjects  connected  with  Sanskrit  Literature.  Collected  and 
Edited  by  Dr  Reinhold  Rost.   3  vols.   Ldn.   1864-1865. 

The  Index  to  these  three  volumes  is  in  the  third  volume — i.e.  vol.  v  of  the 
Works.  They  include  papers  on  Hindu  Fiction,  the  Mahabharata,  Pancha- 
tahtra,  Dasa-Kumara-charita,  etc.,  reprinted  from  the  Journ.  Roy.  As.  Soc.  of 
London,  and  of  Bengal ;  British  and  Foreign  Review  ;  Trans.  Philol.  Soc. ; 
Edinburgh  Review,  etc. 

vi-x.  The  Vishnu  Purdria :  A  System  of  Hindu  Mythology 
and  Tradition.  Translated  from  the  Original  Sanskrit,  and 
Illustrated  by  Notes  derived  chiefly  from  other  Pur  arias,  .  .  . 


330  THE  OCEAN  OF  STORY 

Edited  by  Fitzedward  Hall,  M.A.,  D.C.L.Oxon.  5  vols. 
1864-1877  (1st  edit.  O.  T.  F.  1840.) 

Vol.  x  was  published  in  two  parts,  the  second  of  which  (1877)  was  an 
index  to  the  whole  translation. 

xi-xii.  Select  Specimens  of  the  Theatre  of  the  Hindus. 
Translated  from  the  Original  Sanskrit.  3rd  edit.  2  vols. 
Ldn.    1871. 

The  1st  edition  was  issued  at  Calcutta,  3  vols.,  1827.  (Plays  have  separate 
enumeration.)  The  2nd  edition  was  in  2  vols.,  Ldn.,  1835.  The  plays  included 
are  the  Mriehchhakatika  or  Clay  Cart,  Vikrama  and  Urvasi,  Malati  and 
Madhava,  Uttara  Rama  Charitra,  Mudra  Rakshasa,  and  Ratnavall. 

Wilson,  H.  H.  "  Extracts  from  the  Dasakumara  MSS. : 
The  Story  of  Nitambavati."  The  Quarterly  Oriental 
Magazine.  Vol.vii.  (No.  xiv.)  Calcutta.  1827.  Pp.  291-293. 
[VI,  251.] 

Wilson,  H.  H.    See  also  under  Macnaghten,  W.  H. 

Wilson,  J.  C.  C.  "  The  Breeding  of  Elephants  in  Captivity." 
Miscellaneous  Notes,  No.  ix  to  Journal  of  the  Bombay 
Natural  History  Society.  Vol.  xxviii.  No.  4.  Bombay. 
1922.    Pp.  1128,  1129.    [VI,  68n.] 

Windisch,  E.  Mara  und  Buddha.  Leipzig.  1895.  [VI,  1877&1.] 

Windisch,  E.    See  under  Uhle,  H. 

Windsor,  F.N.  Indian  Toxicology.  Calcutta.  1906.  [11,281.] 

Winstedt,  R.  O.  Papers  on  Malay  Subjects.  Life  and 
Customs.  Part  II,  The  Circumstances  of  Malay  Life :  The 
Kampong ;  the  House  ;  Furniture ;  Dress  ;  Food.  General 
Editor  :  R.  J.  Wilkinson.  Kuala  Lumpur.  1909.  [VIII, 
291  n1.] 

Sixteen  "  Papers  on  Malay  Life  "  were  issued  from  time  to  time.  The  "  Life 
and  Customs  "  section  consists  of  three  distinct  parts.  Pt.  i  is  by  R.  J. 
Wilkinson,  The  Incidents  of  Malay  Life,  Kuala  Lumpur,  1908.  Pt.  ii  has 
been  quoted  above.  Pt.  iii,  also,  is  by  Wilkinson,  Malay  Amusements,  Kuala 
Lumpur,  1910. 

A  complete  list  of  the  other  papers  appears  on  the  back  wrappers  of  Pt.  i 
and  iii  of  the  above. 

Winstedt,    R.    O.      "  Notes    on    Malay    Magic."      Journ. 

Malayan  Br.  Roy.  As.  Soc.    Singapore.   Vol.  iii.  Pt.  iii. 

1925.    Pp.  6-21.    [VIII,  292,  292n*  ;  IX,  147.] 
Winternitz,  M.    Geschichte  der  indischen  Litteratur.    3  vols. 

Leipzig.     1908,  1913,  1922.     (Vol.  i  was  issued  in  parts, 

beginning  in  1904.     The  1908  issue  is  a  second  edition.) 

[VI,  225n3-4'5;   IX,  99r?2,  155.] 

This  work,  the  most  important  of  its  kind  in  print,  is  divided  up  as  follows  : 
Vol.  i,  Einleitung — Der  Veda — Die  volkstiimlichen  Epen  und  die  Puranas. 
Vol.   ii,  Die   buddhistische  Litteratur  und  die  heiligen  Texte  der  Jainas. 


BIBLIOGRAPHY  331 

Vol.  iii,  Die  Kunstdichtung — Die  wissenschaftliche  Litteratur — Neuindische 
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The  volumes  form  Bd.  ix,  1,  2  and  3  of  "  Die  Litteraturen  des  Ostens  in 
Einzeldarstellungen." 

Winternitz,  M.    "  Die  Wit  we  im  Veda."    Werner  Zeitschrift 

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Pp.  172-203.    [IX,  154.] 
Winternitz,  M.     "  Die  Witwenverbrennung,"  in  one  of  a 

series  of  articles  :  "  Die  Frau  in  den  indischen  Religionen." 

Archivfur  FrauenkundeundEugenetik.  Vol.  iii.  Wiirzburg. 

1917.    Pp.  69-99.    [IX,  154.] 
Winternitz,  M.    "  Sururiga  and  the  Kautilya  Arthasastra." 

Indian  Historical   Quarterly.   Vol.    i.   No.  3.    Sept.   1925. 

Calcutta.    Pp.  429-432.    [V,  142n2.] 
Winternitz,  M.    "  The  Serpent  Sacrifice  mentioned  in  the 

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The  above  article  was  translated  from  the  German- by  N.  B.  Utgikar, 
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Wlislocki,  H.  von.  Volksdichtungen  der  siebenburgischen 
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Wolf,  A.  Volkslieder  aus  Venetien.  Gesammelt  von  G. 
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Wolgemuth,  E.  Der  Traumende  Musen-Freund,  vorstellend 
in  100  Absdtzen  unterschiedliche,  so  wol  in  dem  Geistlichen 
Lehr  als  auch  Weltlichem  Wehr-  und  Hauslichem  Nahr- 
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I  have  not  seen  the  1670  edition. 

Wollaston,  A.  N.  The  Anwar-i-Suhaili,  or  Lights  of  Canopus, 

commonly  known  as  Kalilah  and  Damnah.  .  .  .  Ldn.  1877. 

(New  Edition,  1894.)    [V,  220.] 
Wollaston,  A.  N.     Tales  within  Tales.     Adapted  from  the 

Fables  of  Pilpai.     "Romances  of  the  East "  Series.     Ldn. 

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Wood,  J.    See  under  Barth,  A. 


332 


THE  OCEAN  OF  STORY 


Worth  am,  B.  Hale.  The  Buddhist  Legend  of  Jimtitavdhana 
from  the  Kathd-Sarit-Sdgara  [The  Ocean-River  of  Story] 
Dramatized  in  the  Ndgdnanda  [The  Joy  of  the  World  of 
Serpents]  A  Buddhist  Drama  by  Sri  Harsha  Deva.  Trans- 
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Wortham,  B.  Hale.  "  Metrical  Version  of  the  Story  of 
Devasmita.  Journ.  Roy.  As.  Soc.  Vol.  xvi.  New  Series. 
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Wortham,  B.  Hale.  "  The  Stories  of  Jimutavahana,  and  of 
Harisarman."  Journ.  Roy.  As.  Soc.  Vol.  xviii.  New  Series. 
1886.    Pp.  157-176.    [Ill,  77-80 ;  VII,  237w2.] 

Wratislaw,  A.  H.  Sixty  Folk-Tales  from  exclusively  Slavonic 
Sources.  Translated,  with  brief  Introductions  and  Notes, 
by  .  .  .  Ldn.   1889.    [I,  132.] 

Wright,  Daniel.  History  of  Nepal,  Translated  from  the 
Parbatiyd  by  Munshi  Shew  Shunker  Singh  and  Pandit 
Shri  Gundnand :  with  an  Introductory  Sketch  of  the  Country 
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[II,  232?i.] 

Wright,  Dudley.     Vampires  and  Vampirism.    Ldn.    1924. 
[VI,  137.] 
This  is  the  2nd  edition  ;  the  1st  appeared  in  1914. 

Wright,  R.  G.,  and  Dewar,  D.  The  Ducks  of  India.  Ldn. 
1925.    [VI,  71n3.] 

Wright,  Thomas.  A  Selection  of  Latin  Stories,  from  Manu- 
scripts of  the  Thirteenth  and  Fourteenth  Centuries:  A 
contribution  to  the  History  of  Fiction  during  the  Middle 
Ages.   Printed  for  the  Percy  Society.   Ldn.    1842. 

The  above  work  forms  No.  xxviii  of  the  series,  and,  together  with  Gifford's 
Dialogue  of  Witches  and  Witchcraft,  constitutes  vol.  viii  of : 

Percy  Society.  Early  English  Poetry,  Ballads,  and  Popular 
Literature  of  the  Middle  Ages.  Edited  from  Original  Manu- 
scripts and  Scarce  Publications.   Ldn.    1843.    [I,  169.] 

Wright,  Thomas.  Gualteri  Mapes  De  Nugis  Curialium 
Distinctiones  Quinque.  Edited,  from  the  unique  Manuscript 
in  the  Bodleian  Library  at  Oxford,  by  .  .  .  Camden  Society. 
No.  1.    1850.    [II,  114n.] 

Wright,  Thomas.  Gesta  Romanorum  or,  Entertaining  Stories 
Invented  by  the  Monks  as  a  Fire-side  Recreation ;  and 
commonly  applied  in  their  Discourses  from  the  Pulpit.  New 
Edition,  with  an  Introduction  bv  .  .  .  2  vols.  Ldn.  1871 
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The  translation  is  the  work  of  Rev.  Charles  Swan  (see  Preface,  p.  xxii). 


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The  above  work,  of  108  pages,  forms  the  2nd  and  3rd  Parts  of  vol.  i 
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The  above  work,  of  84<  pages,  forms  the  4th  Part  of  vol.  ii  of  Ex  Oriente 
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The  periodical  was  discontinued  after  1906  until  1924,  when  Band  iii,  Heft  i, 
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The  work  was  reprinted  in  1903  as  follows  :  Hobson-Jobson.  A  Glossary 
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The  original  article  appears  in  Esercito  e  Marina,  4th  March  1924. 


Printed  in  Great  Britain 

by  The  Riverside  Press  Limited 

Edinburgh 


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